Kejadian 24:3

24:3 so that I may make you solemnly promise ¹  by the Lord, the God of heaven and the God of the earth: You must not acquire ²  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ³  lord ⁴  over your brothers,

and the sons of your mother will bow down to you. ⁵ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 32:4

32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ⁶  Jacob says: I have been staying with Laban until now.

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ⁷  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁸  Where are you going? Whose herds are you driving?’ ⁹ 

Kejadian 38:24

38:24 After three months Judah was told, ¹⁰  “Your daughter-in-law Tamar has turned to prostitution, ¹¹  and as a result she has become pregnant.” ¹²  Judah said, “Bring her out and let her be burned!”

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ¹³  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:14

41:14 Then Pharaoh summoned ¹⁴  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Kejadian 41:40-41

41:40 You will oversee my household, and all my people will submit to your commands. ¹⁵  Only I, the king, will be greater than you. ¹⁶ 

41:41 “See here,” Pharaoh said to Joseph, “I place ¹⁷  you in authority over all the land of Egypt.” ¹⁸ 

Kejadian 41:43

41:43 Pharaoh ¹⁹  had him ride in the chariot used by his second-in-command, ²⁰  and they cried out before him, “Kneel down!” ²¹  So he placed him over all the land of Egypt.

[24:3]  ¹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ² tn Heb “because you must not take.”

[27:29]  ³ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ⁴ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ⁵ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[32:4]  ⁶ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[32:17]  ⁷ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁸ tn Heb “to whom are you?”

[32:17]  ⁹ tn Heb “and to whom are these before you?”

[38:24]  ¹⁰ tn Heb “it was told to Judah, saying.”

[38:24]  ¹¹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ¹² tn Heb “and also look, she is with child by prostitution.”

[40:20]  ¹³ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[41:14]  ¹⁴ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:40]  ¹⁵ 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]  ¹⁶ tn Heb “only the throne, I will be greater than you.”

[41:41]  ¹⁷ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ¹⁸ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[41:43]  ¹⁹ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ²⁰ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ²¹ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).