Kejadian 3:14

3:14 The Lord God said to the serpent, ¹ 

“Because you have done this,

cursed ²  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ³ 

and dust you will eat ⁴  all the days of your life.

Kejadian 30:30-31

30:30 Indeed, ⁵  you had little before I arrived, ⁶  but now your possessions have increased many times over. ⁷  The Lord has blessed you wherever I worked. ⁸  But now, how long must it be before I do something for my own family too?” ⁹ 

30:31 So Laban asked, ¹⁰  “What should I give you?” “You don’t need to give me a thing,” ¹¹  Jacob replied, ¹²  “but if you agree to this one condition, ¹³  I will continue to care for ¹⁴  your flocks and protect them:

Kejadian 30:35

30:35 So that day Laban ¹⁵  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ¹⁶  of his sons.

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ¹⁷  Jacob his brother

Kejadian 39:5

39:5 From the time ¹⁸  Potiphar ¹⁹  appointed him over his household and over all that he owned, the Lord blessed ²⁰  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ²¹  in his house and in his fields. ²² 

Kejadian 47:4

47:4 Then they said to Pharaoh, “We have come to live as temporary residents ²³  in the land. There ²⁴  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

Kejadian 48:16

48:16 the Angel ²⁵  who has protected me ²⁶ 

from all harm –

bless these boys.

May my name be named in them, ²⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²⁸  and lead you up from this land to the land he swore on oath to give ²⁹  to Abraham, Isaac, and Jacob.”

[3:14]  ¹ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ² tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ³ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ⁴ sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[30:30]  ⁵ tn Or “for.”

[30:30]  ⁶ tn Heb “before me.”

[30:30]  ⁷ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ⁸ tn Heb “at my foot.”

[30:30]  ⁹ tn Heb “How long [until] I do, also I, for my house?”

[30:31]  ¹⁰ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹¹ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹² tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹³ tn Heb “If you do for me this thing.”

[30:31]  ¹⁴ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:35]  ¹⁵ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ¹⁶ tn Heb “and he gave [them] into the hand.”

[36:6]  ¹⁷ tn Heb “from before.”

[39:5]  ¹⁸ tn Heb “and it was from then.”

[39:5]  ¹⁹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ²⁰ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ²¹ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ²² sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[47:4]  ²³ tn Heb “to sojourn.”

[47:4]  ²⁴ tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.

[48:16]  ²⁵ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ²⁶ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ²⁷ tn Or “be recalled through them.”

[50:24]  ²⁸ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ²⁹ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.