Kejadian 15:5

15:5 The Lord ¹  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 16:12

16:12 He will be a wild donkey ²  of a man.

He will be hostile to everyone, ³ 

and everyone will be hostile to him. ⁴ 

He will live away from ⁵  his brothers.”

Kejadian 22:5

22:5 So he ⁶  said to his servants, “You two stay ⁷  here with the donkey while ⁸  the boy and I go up there. We will worship ⁹  and then return to you.” ¹⁰ 

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ¹¹  she quickly summoned ¹²  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ¹³ 

Kejadian 29:27

29:27 Complete my older daughter’s bridal week. ¹⁴  Then we will give you the younger one ¹⁵  too, in exchange for seven more years of work.” ¹⁶ 

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ¹⁷ 

Kejadian 34:23

34:23 If we do so, ¹⁸  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 40:14

40:14 But remember me ¹⁹  when it goes well for you, and show ²⁰  me kindness. ²¹  Make mention ²²  of me to Pharaoh and bring me out of this prison, ²³ 

Kejadian 42:20

42:20 But you must bring ²⁴  your youngest brother to me. Then ²⁵  your words will be verified ²⁶  and you will not die.” They did as he said. ²⁷ 

Kejadian 42:37

42:37 Then Reuben said to his father, “You may ²⁸  put my two sons to death if I do not bring him back to you. Put him in my care ²⁹  and I will bring him back to you.”

Kejadian 44:34

44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see ³⁰  my father’s pain.” ³¹ 

[15:5]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[16:12]  ² sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ³ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ⁴ tn Heb “And the hand of everyone will be against him.”

[16:12]  ⁵ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[22:5]  ⁶ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ⁷ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ⁸ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ⁹ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ¹⁰ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[27:42]  ¹¹ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ¹² tn Heb “she sent and called for.”

[27:42]  ¹³ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[29:27]  ¹⁴ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12).

[29:27]  ¹⁵ tn Heb “this other one.”

[29:27]  ¹⁶ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:27]  sn In exchange for seven more years of work. See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.

[32:19]  ¹⁷ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[34:23]  ¹⁸ 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.

[40:14]  ¹⁹ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ²⁰ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ²¹ tn Heb “deal with me [in] kindness.”

[40:14]  ²² tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ²³ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[42:20]  ²⁴ tn The imperfect here has an injunctive force.

[42:20]  ²⁵ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ²⁶ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

[42:20]  ²⁷ tn Heb “and they did so.”

[42:37]  ²⁸ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ²⁹ tn Heb “my hand.”

[44:34]  ³⁰ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

[44:34]  ³¹ tn Heb “the calamity which would find my father.”