Kejadian 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ¹  in the orchard at the breezy time ²  of the day, and they hid ³  from the Lord God among the trees of the orchard.

Kejadian 6:13

6:13 So God said ⁴  to Noah, “I have decided that all living creatures must die, ⁵  for the earth is filled with violence because of them. Now I am about to destroy ⁶  them and the earth.

Kejadian 6:17

6:17 I am about to bring ⁷  floodwaters ⁸  on the earth to destroy ⁹  from under the sky all the living creatures that have the breath of life in them. ¹⁰  Everything that is on the earth will die,

Kejadian 7:2

7:2 You must take with you seven ¹¹  of every kind of clean animal, ¹²  the male and its mate, ¹³  two of every kind of unclean animal, the male and its mate,

Kejadian 11:9

11:9 That is why its name was called ¹⁴  Babel ¹⁵  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ¹⁶  to Abram, ¹⁷ 

“Go out ¹⁸  from your country, your relatives, and your father’s household

to the land that I will show you. ¹⁹ 

Kejadian 12:4

12:4 So Abram left, ²⁰  just as the Lord had told him to do, ²¹  and Lot went with him. (Now ²²  Abram was 75 years old ²³  when he departed from Haran.)

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ²⁴  of Moreh ²⁵  at Shechem. ²⁶  (At that time the Canaanites were in the land.) ²⁷ 

Kejadian 13:6

13:6 But the land could ²⁸  not support them while they were living side by side. ²⁹  Because their possessions were so great, they were not able to live ³⁰  alongside one another.

Kejadian 18:5

18:5 And let me get ³¹  a bit of food ³²  so that you may refresh yourselves ³³  since you have passed by your servant’s home. After that you may be on your way.” ³⁴  “All right,” they replied, “you may do as you say.”

Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ³⁵  the place for the sake of the fifty godly people who are in it?

Kejadian 20:3

20:3 But God appeared ³⁶  to Abimelech in a dream at night and said to him, “You are as good as dead ³⁷  because of the woman you have taken, for she is someone else’s wife.” ³⁸ 

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 21:19

21:19 Then God enabled Hagar to see a well of water. ³⁹  She went over and filled the skin with water, and then gave the boy a drink.

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ⁴⁰  decrees the Lord, ⁴¹  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 23:4

23:4 “I am a temporary settler ⁴²  among you. Grant ⁴³  me ownership ⁴⁴  of a burial site among you so that I may ⁴⁵  bury my dead.” ⁴⁶ 

Kejadian 24:33

24:33 When food was served, ⁴⁷  he said, “I will not eat until I have said what I want to say.” ⁴⁸  “Tell us,” Laban said. ⁴⁹ 

Kejadian 24:46

24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water.

Kejadian 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ⁵⁰  said to him, “My father, get up ⁵¹  and eat some of your son’s wild game. Then you can bless me.” ⁵² 

Kejadian 27:39

27:39 So his father Isaac said to him,

“Indeed, ⁵³  your home will be

away from the richness ⁵⁴  of the earth,

and away from the dew of the sky above.

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ⁵⁵  she quickly summoned ⁵⁶  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ⁵⁷ 

Kejadian 28:5

28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁵⁸  he gave me this one too.” So she named him Simeon. ⁵⁹ 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁶⁰  “Jacob has taken everything that belonged to our father! He has gotten rich ⁶¹  at our father’s expense!” ⁶² 

Kejadian 31:25

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁶³ 

Kejadian 32:4

32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ⁶⁴  Jacob says: I have been staying with Laban until now.

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ⁶⁵  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁶⁶  Where are you going? Whose herds are you driving?’ ⁶⁷ 

Kejadian 33:11

33:11 Please take my present ⁶⁸  that was brought to you, for God has been generous ⁶⁹  to me and I have all I need.” ⁷⁰  When Jacob urged him, he took it. ⁷¹ 

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ⁷²  “Why do that?” Jacob replied. ⁷³  “My lord has already been kind enough to me.” ⁷⁴ 

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁷⁵  They ⁷⁶  were offended ⁷⁷  and very angry because Shechem ⁷⁸  had disgraced Israel ⁷⁹  by sexually assaulting ⁸⁰  Jacob’s daughter, a crime that should not be committed. ⁸¹ 

Kejadian 34:9

34:9 Intermarry with us. ⁸²  Let us marry your daughters, and take our daughters as wives for yourselves. ⁸³ 

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ⁸⁴  and saw ⁸⁵  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁸⁶ 

Kejadian 37:32

37:32 Then they brought the special tunic to their father ⁸⁷  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 38:23

38:23 Judah said, “Let her keep the things ⁸⁸  for herself. Otherwise we will appear to be dishonest. ⁸⁹  I did indeed send this young goat, but you couldn’t find her.”

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁹⁰  you in authority over all the land of Egypt.” ⁹¹ 

Kejadian 41:43

41:43 Pharaoh ⁹²  had him ride in the chariot used by his second-in-command, ⁹³  and they cried out before him, “Kneel down!” ⁹⁴  So he placed him over all the land of Egypt.

Kejadian 42:20

42:20 But you must bring ⁹⁵  your youngest brother to me. Then ⁹⁶  your words will be verified ⁹⁷  and you will not die.” They did as he said. ⁹⁸ 

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:12

44:12 Then the man ⁹⁹  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack!

Kejadian 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

Kejadian 45:19

45:19 You are also commanded to say, ¹⁰⁰  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.

Kejadian 46:15

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ¹⁰¹ 

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ¹⁰²  in the land of Egypt, in the best region of the land, the land of Rameses, ¹⁰³  just as Pharaoh had commanded.

Kejadian 47:17

47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. ¹⁰⁴  He got them through that year by giving them food in exchange for livestock.

Kejadian 47:24

47:24 When you gather in the crop, ¹⁰⁵  give ¹⁰⁶  one-fifth of it to Pharaoh, and the rest ¹⁰⁷  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹⁰⁸ 

all my life long to this day,

[3:8]  ¹ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ² tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ³ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[6:13]  ⁴ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁵ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁶ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[6:17]  ⁷ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁸ tn Heb “the flood, water.”

[6:17]  ⁹ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ¹⁰ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[7:2]  ¹¹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹² sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹³ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[11:9]  ¹⁴ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ¹⁵ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[12:1]  ¹⁶ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ¹⁷ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ¹⁸ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹⁹ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:4]  ²⁰ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ²¹ tn Heb “just as the Lord said to him.”

[12:4]  ²² tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ²³ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[12:6]  ²⁴ tn Or “terebinth.”

[12:6]  ²⁵ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ²⁶ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ²⁷ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[13:6]  ²⁸ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ²⁹ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ³⁰ tn The same infinitive occurs here, serving as the object of the verb.

[18:5]  ³¹ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ³² tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ³³ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ³⁴ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:24]  ³⁵ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[20:3]  ³⁶ tn Heb “came.”

[20:3]  ³⁷ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ³⁸ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[21:19]  ³⁹ tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.

[22:16]  ⁴⁰ tn Heb “By myself I swear.”

[22:16]  ⁴¹ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[23:4]  ⁴² tn Heb “a resident alien and a settler.”

[23:4]  ⁴³ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

[23:4]  ⁴⁴ tn Or “possession.”

[23:4]  ⁴⁵ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ⁴⁶ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[24:33]  ⁴⁷ tn Heb “and food was placed before him.”

[24:33]  ⁴⁸ tn Heb “my words.”

[24:33]  ⁴⁹ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[27:31]  ⁵⁰ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ⁵¹ tn Or “arise” (i.e., sit up).

[27:31]  ⁵² tn Heb “so that your soul may bless me.”

[27:39]  ⁵³ tn Heb “look.”

[27:39]  ⁵⁴ tn Heb “from the fatness.”

[27:42]  ⁵⁵ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ⁵⁶ tn Heb “she sent and called for.”

[27:42]  ⁵⁷ 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.

[29:33]  ⁵⁸ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁵⁹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[31:1]  ⁶⁰ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁶¹ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁶² tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:25]  ⁶³ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[32:4]  ⁶⁴ 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]  ⁶⁵ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁶⁶ tn Heb “to whom are you?”

[32:17]  ⁶⁷ tn Heb “and to whom are these before you?”

[33:11]  ⁶⁸ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ⁶⁹ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ⁷⁰ tn Heb “all.”

[33:11]  ⁷¹ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[33:15]  ⁷² tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ⁷³ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ⁷⁴ tn Heb “I am finding favor in the eyes of my lord.”

[34:7]  ⁷⁵ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁷⁶ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁷⁷ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁷⁸ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁷⁹ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁸⁰ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁸¹ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[34:9]  ⁸² tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ⁸³ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[37:25]  ⁸⁴ tn Heb “lifted up their eyes.”

[37:25]  ⁸⁵ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁸⁶ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:32]  ⁸⁷ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[38:23]  ⁸⁸ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ⁸⁹ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[41:41]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁹³ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁹⁴ 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).

[42:20]  ⁹⁵ tn The imperfect here has an injunctive force.

[42:20]  ⁹⁶ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ⁹⁷ 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]  ⁹⁸ tn Heb “and they did so.”

[44:12]  ⁹⁹ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[45:19]  ¹⁰⁰ tn The words “to say” have been supplied in the translation for stylistic reasons.

[46:15]  ¹⁰¹ tn Heb “all the lives of his sons and his daughters, thirty-three.”

[47:11]  ¹⁰² tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ¹⁰³ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[47:17]  ¹⁰⁴ tn The definite article is translated here as a possessive pronoun.

[47:24]  ¹⁰⁵ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ¹⁰⁶ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ¹⁰⁷ tn Heb “four parts.”

[48:15]  ¹⁰⁸ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.