Kejadian 10:20

10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

Kejadian 10:31

10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

Kejadian 7:14

7:14 They entered, ¹  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. ² 

Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 1:27

1:27 God created humankind ³  in his own image,

in the image of God he created them, ⁴ 

male and female he created them. ⁵ 

Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ⁶  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 36:40

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,

Kejadian 5:1

From Adam to Noah

5:1 This is the record ⁷  of the family line ⁸  of Adam.

When God created humankind, ⁹  he made them ¹⁰  in the likeness of God.

Kejadian 47:12

47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 36:43

36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements ¹¹  in the land they possessed. This was Esau, the father of the Edomites.

Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ¹²  It was so.

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ¹³  until I come to my lord at Seir.”

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ¹⁴  over the earth after the flood.

Kejadian 13:17

13:17 Get up and ¹⁵  walk throughout ¹⁶  the land, ¹⁷  for I will give it to you.”

Kejadian 36:30

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

Kejadian 10:5

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

Kejadian 45:21

45:21 So the sons of Israel did as he said. ¹⁸  Joseph gave them wagons as Pharaoh had instructed, ¹⁹  and he gave them provisions for the journey.

Kejadian 43:33

43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ²⁰  The men looked at each other in astonishment. ²¹ 

Kejadian 4:17

The Beginning of Civilization

4:17 Cain had marital relations ²²  with his wife, and she became pregnant ²³  and gave birth to Enoch. Cain was building a city, and he named the city after ²⁴  his son Enoch.

Kejadian 5:3

5:3 When ²⁵  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

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 9:6

9:6 “Whoever sheds human blood, ²⁶ 

by other humans ²⁷ 

must his blood be shed;

for in God’s image ²⁸ 

God ²⁹  has made humankind.”

Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ³⁰  plants yielding seeds according to their kinds, ³¹  and ³²  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:21

1:21 God created the great sea creatures ³³  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ³⁴  servant is under your authority, ³⁵  do to her whatever you think best.” ³⁶  Then Sarai treated Hagar ³⁷  harshly, ³⁸  so she ran away from Sarai. ³⁹ 

Kejadian 1:26

1:26 Then God said, “Let us make ⁴⁰ 

humankind ⁴¹  in our image, after our likeness, ⁴²  so they may rule ⁴³  over the fish of the sea and the birds of the air, over the cattle, and over all the earth, ⁴⁴  and over all the creatures that move ⁴⁵  on the earth.”

Kejadian 30:34

30:34 “Agreed!” said Laban, “It will be as you say.” ⁴⁶ 

Kejadian 24:9

24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. ⁴⁷ 

Kejadian 43:17

43:17 The man did just as Joseph said; he ⁴⁸  brought the men into Joseph’s house. ⁴⁹ 

Kejadian 44:10

44:10 He replied, “You have suggested your own punishment! ⁵⁰  The one who has it will become my slave, ⁵¹  but the rest of ⁵²  you will go free.” ⁵³ 

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 ⁵⁴  – in the mouth of his sack. So we have returned it. ⁵⁵ 

Kejadian 44:2

44:2 Then put ⁵⁶  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁵⁷ 

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 ⁵⁸  and eat some of my wild game so that you can bless me.” ⁵⁹ 

Kejadian 25:16

25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes ⁶⁰  according to their clans.

Kejadian 28:7

28:7 Jacob obeyed his father and mother and left for Paddan Aram.

Kejadian 6:20

6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ⁶¹ 

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ⁶²  and weighed ⁶³  out for him ⁶⁴  the price ⁶⁵  that Ephron had quoted ⁶⁶  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ⁶⁷ 

Kejadian 10:19

10:19 and the borders of Canaan extended ⁶⁸  from Sidon ⁶⁹  all the way to ⁷⁰  Gerar as far as Gaza, and all the way to ⁷¹  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 22:18

22:18 Because you have obeyed me, ⁷²  all the nations of the earth will pronounce blessings on one another ⁷³  using the name of your descendants.’”

Kejadian 26:5

26:5 All this will come to pass ⁷⁴  because Abraham obeyed me ⁷⁵  and kept my charge, my commandments, my statutes, and my laws.” ⁷⁶ 

Kejadian 34:17

34:17 But if you do not agree to our terms ⁷⁷  by being circumcised, then we will take ⁷⁸  our sister ⁷⁹  and depart.”

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁸⁰  for after all, he is our brother, our own flesh.” His brothers agreed. ⁸¹ 

Kejadian 6:22

6:22 And Noah did all ⁸²  that God commanded him – he did indeed. ⁸³ 

Kejadian 7:5

7:5 And Noah did all ⁸⁴  that the Lord commanded him.

Kejadian 10:30

10:30 Their dwelling place was from Mesha all the way to ⁸⁵  Sephar in the eastern hills.

Kejadian 13:3

13:3 And he journeyed from place to place ⁸⁶  from the Negev as far as Bethel. ⁸⁷  He returned ⁸⁸  to the place where he had pitched his tent ⁸⁹  at the beginning, between Bethel and Ai.

Kejadian 34:23

34:23 If we do so, ⁹⁰  won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”

Kejadian 38:22

38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ⁹¹  Only I, the king, will be greater than you. ⁹² 

Kejadian 48:6

48:6 Any children that you father ⁹³  after them will be yours; they will be listed ⁹⁴  under the names of their brothers in their inheritance. ⁹⁵ 

Kejadian 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ⁹⁶ 

until he comes to whom it belongs; ⁹⁷ 

the nations will obey him. ⁹⁸ 

Kejadian 9:26

9:26 He also said,

“Worthy of praise is ⁹⁹  the Lord, the God of Shem!

May Canaan be the slave of Shem! ¹⁰⁰ 

Kejadian 50:9

50:9 Chariots and horsemen also went up with him, so it was a very large entourage. ¹⁰¹ 

Kejadian 26:18

26:18 Isaac reopened ¹⁰²  the wells that had been dug ¹⁰³  back in the days of his father Abraham, for the Philistines had stopped them up ¹⁰⁴  after Abraham died. Isaac ¹⁰⁵  gave these wells ¹⁰⁶  the same names his father had given them. ¹⁰⁷ 

Kejadian 25:12

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ¹⁰⁸  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Kejadian 27:8

27:8 Now then, my son, do ¹⁰⁹  exactly what I tell you! ¹¹⁰ 

Kejadian 27:14

27:14 So he went and got the goats ¹¹¹  and brought them to his mother. She ¹¹²  prepared some tasty food, just the way his father loved it.

Kejadian 29:26

29:26 “It is not our custom here,” ¹¹³  Laban replied, “to give the younger daughter in marriage ¹¹⁴  before the firstborn.

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ¹¹⁵  for I have learned by divination ¹¹⁶  that the Lord has blessed me on account of you.”

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ¹¹⁷  like us by circumcising ¹¹⁸  all your males.

Kejadian 39:10

39:10 Even though she continued to speak ¹¹⁹  to Joseph day after day, he did not respond ¹²⁰  to her invitation to have sex with her. ¹²¹ 

Kejadian 50:14

50:14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.

Kejadian 18:19

18:19 I have chosen him ¹²²  so that he may command his children and his household after him to keep ¹²³  the way of the Lord by doing ¹²⁴  what is right and just. Then the Lord will give ¹²⁵  to Abraham what he promised ¹²⁶  him.”

Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ¹²⁷  humankind indefinitely, ¹²⁸  since ¹²⁹  they ¹³⁰  are mortal. ¹³¹  They ¹³²  will remain for 120 more years.” ¹³³ 

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ¹³⁴ 

Noah was a godly man; he was blameless ¹³⁵ 

among his contemporaries. ¹³⁶  He ¹³⁷  walked with ¹³⁸  God.

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹³⁹  male and female, to keep them alive ¹⁴⁰  with you.

Kejadian 9:5

9:5 For your lifeblood ¹⁴¹  I will surely exact punishment, ¹⁴²  from ¹⁴³  every living creature I will exact punishment. From each person ¹⁴⁴  I will exact punishment for the life of the individual ¹⁴⁵  since the man was his relative. ¹⁴⁶ 

Kejadian 18:21

18:21 that I must go down ¹⁴⁷  and see if they are as wicked as the outcry suggests. ¹⁴⁸  If not, ¹⁴⁹  I want to know.”

Kejadian 19:3

19:3 But he urged ¹⁵⁰  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ¹⁵¹  about the boy or your slave wife. Do ¹⁵²  all that Sarah is telling ¹⁵³  you because through Isaac your descendants will be counted. ¹⁵⁴ 

Kejadian 32:16

32:16 He entrusted them to ¹⁵⁵  his servants, who divided them into herds. ¹⁵⁶  He told his servants, “Pass over before me, and keep some distance between one herd and the next.”

Kejadian 34:22

34:22 Only on this one condition will these men consent to live with us and become one people: They demand ¹⁵⁷  that every male among us be circumcised just as they are circumcised.

Kejadian 39:8

39:8 But he refused, saying ¹⁵⁸  to his master’s wife, “Look, my master does not give any thought ¹⁵⁹  to his household with me here, ¹⁶⁰  and everything that he owns he has put into my care. ¹⁶¹ 

Kejadian 46:8

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ¹⁶²  in the land of Egypt, in the best region of the land, the land of Rameses, ¹⁶³  just as Pharaoh had commanded.

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹⁶⁴ 

all my life long to this day,

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ¹⁶⁵ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ¹⁶⁶  and wash your feet. Then you can be on your way early in the morning.” ¹⁶⁷  “No,” they replied, “we’ll spend the night in the town square.” ¹⁶⁸ 

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ¹⁶⁹  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 36:31

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ¹⁷⁰ 

Kejadian 43:7

43:7 They replied, “The man questioned us ¹⁷¹  thoroughly ¹⁷²  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ¹⁷³  So we answered him in this way. ¹⁷⁴  How could we possibly know ¹⁷⁵  that he would say, ¹⁷⁶  ‘Bring your brother down’?”

Kejadian 43:32

43:32 They set a place for him, a separate place for his brothers, ¹⁷⁷  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ¹⁷⁸  to do so.) ¹⁷⁹ 

[7:14]  ¹ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ² tn Heb “every bird, every wing.”

[1:27]  ³ tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”

[1:27]  ⁴ tn The third person suffix on the particle אֵת (’et) is singular here, but collective.

[1:27]  ⁵ sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.

[25:13]  ⁶ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[5:1]  ⁷ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁸ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁹ tn The Hebrew text has אָדָם (’adam).

[5:1]  ¹⁰ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[36:43]  ¹¹ tn Or perhaps “territories”; Heb “dwelling places.”

[1:24]  ¹² tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[33:14]  ¹³ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[10:32]  ¹⁴ tn Or “separated.”

[13:17]  ¹⁵ tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

[13:17]  ¹⁶ tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

[13:17]  ¹⁷ tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

[45:21]  ¹⁸ tn Heb “and the sons of Israel did so.”

[45:21]  ¹⁹ tn Heb “according to the mouth of Pharaoh.”

[43:33]  ²⁰ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ²¹ sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.

[4:17]  ²² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ²³ tn Or “she conceived.”

[4:17]  ²⁴ tn Heb “according to the name of.”

[5:3]  ²⁵ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[9:6]  ²⁶ tn Heb “the blood of man.”

[9:6]  ²⁷ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ²⁸ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ²⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[1:11]  ³⁰ 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]  ³¹ 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]  ³² tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:21]  ³³ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[16:6]  ³⁴ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ³⁵ tn Heb “in your hand.”

[16:6]  ³⁶ tn Heb “what is good in your eyes.”

[16:6]  ³⁷ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ³⁸ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ³⁹ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[1:26]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).

[1:26]  ⁴⁵ tn Heb “creep” (also in v. 28).

[30:34]  ⁴⁶ tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.

[24:9]  ⁴⁷ tn Heb “and he swore to him concerning this matter.”

[43:17]  ⁴⁸ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ⁴⁹ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[44:10]  ⁵⁰ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ⁵¹ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ⁵² tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ⁵³ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:10]  sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

[43:21]  ⁵⁴ tn Heb “in its weight.”

[43:21]  ⁵⁵ tn Heb “brought it back in our hand.”

[44:2]  ⁵⁶ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁵⁷ tn Heb “and he did according to the word of Joseph which he spoke.”

[27:19]  ⁵⁸ 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]  ⁵⁹ 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.

[25:16]  ⁶⁰ tn Or “tribal chieftains.”

[6:20]  ⁶¹ tn Heb “to keep alive.”

[23:16]  ⁶² tn Heb “listened to Ephron.”

[23:16]  ⁶³ tn Heb “and Abraham weighed out.”

[23:16]  ⁶⁴ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ⁶⁵ tn Heb “silver.”

[23:16]  ⁶⁶ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ⁶⁷ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[10:19]  ⁶⁸ tn Heb “were.”

[10:19]  ⁶⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ⁷⁰ tn Heb “as you go.”

[10:19]  ⁷¹ tn Heb “as you go.”

[22:18]  ⁷² tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ⁷³ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[26:5]  ⁷⁴ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ⁷⁵ tn Heb “listened to my voice.”

[26:5]  ⁷⁶ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[34:17]  ⁷⁷ tn Heb “listen to us.”

[34:17]  ⁷⁸ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  ⁷⁹ tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.

[37:27]  ⁸⁰ tn Heb “let not our hand be upon him.”

[37:27]  ⁸¹ tn Heb “listened.”

[6:22]  ⁸² tn Heb “according to all.”

[6:22]  ⁸³ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[7:5]  ⁸⁴ tn Heb “according to all.”

[10:30]  ⁸⁵ tn Heb “as you go.”

[13:3]  ⁸⁶ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ⁸⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ⁸⁸ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁸⁹ tn Heb “where his tent had been.”

[34:23]  ⁹⁰ tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[41:40]  ⁹¹ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ⁹² tn Heb “only the throne, I will be greater than you.”

[48:6]  ⁹³ tn Or “you fathered.”

[48:6]  ⁹⁴ tn Heb “called” or “named.”

[48:6]  ⁹⁵ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

[49:10]  ⁹⁶ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ⁹⁷ tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ⁹⁸ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[9:26]  ⁹⁹ tn Heb “blessed be.”

[9:26]  ¹⁰⁰ tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[50:9]  ¹⁰¹ tn Heb “camp.”

[26:18]  ¹⁰² tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ¹⁰³ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ¹⁰⁴ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ¹⁰⁵ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ¹⁰⁶ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ¹⁰⁷ tn Heb “called names to them according to the names that his father called them.”

[25:12]  ¹⁰⁸ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[27:8]  ¹⁰⁹ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹¹⁰ tn Heb “to that which I am commanding you.”

[27:14]  ¹¹¹ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ¹¹² tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[29:26]  ¹¹³ 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]  ¹¹⁴ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[30:27]  ¹¹⁵ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ¹¹⁶ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[34:15]  ¹¹⁷ tn Heb “if you are like us.”

[34:15]  ¹¹⁸ tn The infinitive here explains how they would become like them.

[39:10]  ¹¹⁹ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ¹²⁰ tn Heb “listen to.”

[39:10]  ¹²¹ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[18:19]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹²⁵ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹²⁶ tn Heb “spoke to.”

[6:3]  ¹²⁷ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ¹²⁸ tn Or “forever.”

[6:3]  ¹²⁹ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ¹³⁰ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ¹³¹ tn Heb “flesh.”

[6:3]  ¹³² tn See the note on “they” earlier in this verse.

[6:3]  ¹³³ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[6:9]  ¹³⁴ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ¹³⁵ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹³⁶ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹³⁷ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹³⁸ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[6:19]  ¹³⁹ 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]  ¹⁴⁰ 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.”

[9:5]  ¹⁴¹ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ¹⁴² tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ¹⁴³ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ¹⁴⁴ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ¹⁴⁵ tn Heb “of the man.”

[9:5]  ¹⁴⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[18:21]  ¹⁴⁷ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ¹⁴⁸ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ¹⁴⁹ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[19:3]  ¹⁵⁰ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[21:12]  ¹⁵¹ tn Heb “Let it not be evil in your eyes.”

[21:12]  ¹⁵² tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ¹⁵³ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ¹⁵⁴ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[32:16]  ¹⁵⁵ tn Heb “and he put them in the hand of.”

[32:16]  ¹⁵⁶ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[34:22]  ¹⁵⁷ tn Heb “when every one of our males is circumcised.”

[39:8]  ¹⁵⁸ tn Heb “and he said.”

[39:8]  ¹⁵⁹ tn Heb “know.”

[39:8]  ¹⁶⁰ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ¹⁶¹ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[47:11]  ¹⁶² tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ¹⁶³ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[48:15]  ¹⁶⁴ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[49:6]  ¹⁶⁵ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[19:2]  ¹⁶⁶ tn The imperatives have the force of invitation.

[19:2]  ¹⁶⁷ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ¹⁶⁸ sn The town square refers to the wide street area at the gate complex of the city.

[24:40]  ¹⁶⁹ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[36:31]  ¹⁷⁰ tn Or perhaps “before any Israelite king ruled over [them].”

[43:7]  ¹⁷¹ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ¹⁷² tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ¹⁷³ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ¹⁷⁴ tn Heb “and we told to him according to these words.”

[43:7]  ¹⁷⁵ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ¹⁷⁶ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[43:32]  ¹⁷⁷ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ¹⁷⁸ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ¹⁷⁹ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.