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 12:17

12:17 But the Lord struck Pharaoh and his household with severe diseases ¹  because of Sarai, Abram’s wife.

Kejadian 17:2

17:2 Then I will confirm my covenant ²  between me and you, and I will give you a multitude of descendants.” ³ 

Kejadian 20:8

20:8 Early in the morning ⁴  Abimelech summoned ⁵  all his servants. When he told them about all these things, ⁶  they ⁷  were terrified.

Kejadian 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ⁸  Our wishes are of no concern. ⁹ 

Kejadian 24:63

24:63 He ¹⁰  went out to relax ¹¹  in the field in the early evening. ¹²  Then he looked up ¹³  and saw that ¹⁴  there were camels approaching.

Kejadian 26:16

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ¹⁵  for you have become much more powerful ¹⁶  than we are.”

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ¹⁷  did you find it so quickly, ¹⁸  my son?” “Because the Lord your God brought it to me,” ¹⁹  he replied. ²⁰ 

Kejadian 31:30

31:30 Now I understand that ²¹  you have gone away ²²  because you longed desperately ²³  for your father’s house. Yet why did you steal my gods?” ²⁴ 

Kejadian 34:26

34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ²⁵  for after all, he is our brother, our own flesh.” His brothers agreed. ²⁶ 

Kejadian 40:1

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ²⁷  to the king of Egypt and the royal baker ²⁸  offended ²⁹  their master, the king of Egypt.

Kejadian 40:19

40:19 In three more days Pharaoh will decapitate you ³⁰  and impale you on a pole. Then the birds will eat your flesh from you.”

Kejadian 41:13

41:13 It happened just as he had said ³¹  to us – Pharaoh ³²  restored me to my office, but he impaled the baker.” ³³ 

Kejadian 42:4-5

42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ³⁴  for he said, ³⁵  “What if some accident ³⁶  happens ³⁷  to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, ³⁸  for the famine was severe in the land of Canaan.

Kejadian 43:6

43:6 Israel said, “Why did you bring this trouble ³⁹  on me by telling ⁴⁰  the man you had one more brother?”

Kejadian 44:23

44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’

Kejadian 49:17

49:17 May Dan be a snake beside the road,

a viper by the path,

that bites the heels of the horse

so that its rider falls backward. ⁴¹ 

Kejadian 50:4

50:4 When the days of mourning ⁴²  had passed, Joseph said to Pharaoh’s royal court, ⁴³  “If I have found favor in your sight, please say to Pharaoh, ⁴⁴ 

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ⁴⁵  of his household, all the senior officials of the land of Egypt,

Kejadian 50:26

50:26 So Joseph died at the age of 110. ⁴⁶  After they embalmed him, his body ⁴⁷  was placed in a coffin in Egypt.

[12:17]  ¹ tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

[17:2]  ² tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ³ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[20:8]  ⁴ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ⁵ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ⁶ tn Heb “And he spoke all these things in their ears.”

[20:8]  ⁷ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[24:50]  ⁸ tn Heb “From the Lord the matter has gone out.”

[24:50]  ⁹ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[24:63]  ¹⁰ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ¹¹ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ¹² tn Heb “at the turning of the evening.”

[24:63]  ¹³ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ¹⁴ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[26:16]  ¹⁵ tn Heb “Go away from us.”

[26:16]  ¹⁶ sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[27:20]  ¹⁷ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ¹⁸ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ¹⁹ tn Heb “caused to meet before me.”

[27:20]  ²⁰ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[31:30]  ²¹ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  ²² tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  ²³ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  ²⁴ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[37:27]  ²⁵ tn Heb “let not our hand be upon him.”

[37:27]  ²⁶ tn Heb “listened.”

[40:1]  ²⁷ sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ²⁸ sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ²⁹ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[40:19]  ³⁰ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[41:13]  ³¹ tn Heb “interpreted.”

[41:13]  ³² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ³³ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[42:4]  ³⁴ tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ³⁵ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ³⁶ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ³⁷ tn Heb “encounters.”

[42:5]  ³⁸ tn Heb “in the midst of the coming ones.”

[43:6]  ³⁹ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ⁴⁰ tn The infinitive construct here explains how they brought trouble on Jacob.

[49:17]  ⁴¹ sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.

[50:4]  ⁴² tn Heb “weeping.”

[50:4]  ⁴³ tn Heb “the house of Pharaoh.”

[50:4]  ⁴⁴ tn Heb “in the ears of Pharaoh.”

[50:7]  ⁴⁵ tn Or “dignitaries”; Heb “elders.”

[50:26]  ⁴⁶ tn Heb “son of a hundred and ten years.”

[50:26]  ⁴⁷ tn Heb “he.”