Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹  or else you will die.’” ² 

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ³  me some fruit ⁴  from the tree and I ate it.”

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ⁵  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 19:21

19:21 “Very well,” he replied, ⁶  “I will grant this request too ⁷  and will not overthrow ⁸  the town you mentioned.

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ⁹  would you really slaughter an innocent nation? ¹⁰ 

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ¹¹  So Esau ¹²  swore an oath to him and sold his birthright ¹³  to Jacob.

Kejadian 27:9

27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹⁴  them in a tasty way for your father, just the way he loves them.

Kejadian 28:2

28:2 Leave immediately ¹⁵  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother.

Kejadian 37:15

37:15 When Joseph reached Shechem, ¹⁶  a man found him wandering ¹⁷  in the field, so the man asked him, “What are you looking for?”

Kejadian 39:7

39:7 Soon after these things, his master’s wife took notice of ¹⁸  Joseph and said, “Have sex with me.” ¹⁹ 

Kejadian 41:44

41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission ²⁰  no one ²¹  will move his hand or his foot ²²  in all the land of Egypt.”

Kejadian 47:25

47:25 They replied, “You have saved our lives! You are showing us favor, ²³  and we will be Pharaoh’s slaves.” ²⁴ 

Kejadian 50:16

50:16 So they sent word ²⁵  to Joseph, saying, “Your father gave these instructions before he died:

[3:3]  ¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:12]  ³ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ⁴ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[12:18]  ⁵ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[19:21]  ⁶ tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.

[19:21]  ⁷ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ⁸ tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).

[20:4]  ⁹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ¹⁰ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[25:33]  ¹¹ tn Heb “Swear to me today.”

[25:33]  ¹² tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ¹³ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[27:9]  ¹⁴ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[28:2]  ¹⁵ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[37:15]  ¹⁶ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  ¹⁷ tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[39:7]  ¹⁸ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹⁹ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[41:44]  ²⁰ tn Heb “apart from you.”

[41:44]  ²¹ tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ²² tn The idiom “lift up hand or foot” means “take any action” here.

[47:25]  ²³ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ²⁴ sn Slaves. See the note on this word in v. 21.

[50:16]  ²⁵ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.