Kejadian 34:6

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ¹ 

Kejadian 34:20

34:20 So Hamor and his son Shechem went to the gate ²  of their city and spoke to the men of their city,

Kejadian 34:8

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. ³  Please give her to him as his wife.

Kejadian 18:27

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ⁴  (although I am but dust and ashes), ⁵ 

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ⁶  as if we were ⁷  spying on the land.

Kejadian 23:8

23:8 Then he said to them, “If you agree ⁸  that I may bury my dead, ⁹  then hear me out. ¹⁰  Ask ¹¹  Ephron the son of Zohar

Kejadian 42:24

42:24 He turned away from them and wept. When he turned around and spoke to them again, ¹²  he had Simeon taken ¹³  from them and tied up ¹⁴  before their eyes.

Kejadian 50:21

50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly ¹⁵  to them.

Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ¹⁶  He said, “Quick, get out of this place because the Lord is about to destroy ¹⁷  the city!” But his sons-in-law thought he was ridiculing them. ¹⁸ 

Kejadian 35:13

35:13 Then God went up from the place ¹⁹  where he spoke with him.

Kejadian 34:13

34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem ²⁰  had violated their sister Dinah.

Kejadian 31:36

31:36 Jacob became angry ²¹  and argued with Laban. “What did I do wrong?” he demanded of Laban. ²²  “What sin of mine prompted you to chase after me in hot pursuit? ²³ 

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ²⁴  to you the price ²⁵  of the field. Take it from me so that I may ²⁶  bury my dead there.”

Kejadian 42:7

42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ²⁷  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ²⁸  “From the land of Canaan, to buy grain for food.” ²⁹ 

Kejadian 24:34

24:34 “I am the servant of Abraham,” he began.

Kejadian 18:33

18:33 The Lord went on his way ³⁰  when he had finished speaking ³¹  to Abraham. Then Abraham returned home. ³² 

Kejadian 23:3

23:3 Then Abraham got up from mourning his dead wife ³³  and said to the sons of Heth, ³⁴ 

Kejadian 29:9

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ³⁵ 

Kejadian 42:23

42:23 (Now ³⁶  they did not know that Joseph could understand them, ³⁷  for he was speaking through an interpreter.) ³⁸ 

Kejadian 17:22

17:22 When he finished speaking with Abraham, God went up from him. ³⁹ 

Kejadian 19:6

19:6 Lot went outside to them, shutting the door behind him.

Kejadian 43:20

43:20 They said, “My lord, we did indeed come down ⁴⁰  the first time ⁴¹  to buy food.

Kejadian 18:30-31

18:30 Then Abraham ⁴²  said, “May the Lord not be angry ⁴³  so that I may speak! ⁴⁴  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham ⁴⁵  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 44:18

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ⁴⁶  Please do not get angry with your servant, ⁴⁷  for you are just like Pharaoh. ⁴⁸ 

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ⁴⁹ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 31:11

31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied.

Kejadian 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁵⁰ 

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁵¹  He poured out a drink offering on it, and then he poured oil on it. ⁵² 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁵³  one in whom the Spirit of God is present?” ⁵⁴ 

Kejadian 50:4

50:4 When the days of mourning ⁵⁵  had passed, Joseph said to Pharaoh’s royal court, ⁵⁶  “If I have found favor in your sight, please say to Pharaoh, ⁵⁷ 

Kejadian 21:17

21:17 But God heard the boy’s voice. ⁵⁸  The angel of God called to Hagar from heaven and asked her, “What is the matter, ⁵⁹  Hagar? Don’t be afraid, for God has heard ⁶⁰  the boy’s voice right where he is crying.

Kejadian 24:33

24:33 When food was served, ⁶¹  he said, “I will not eat until I have said what I want to say.” ⁶²  “Tell us,” Laban said. ⁶³ 

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ⁶⁴  Set it here before my relatives and yours, ⁶⁵  and let them settle the dispute between the two of us! ⁶⁶ 

Kejadian 37:4

37:4 When Joseph’s ⁶⁷  brothers saw that their father loved him more than any of them, ⁶⁸  they hated Joseph ⁶⁹  and were not able to speak to him kindly. ⁷⁰ 

Kejadian 18:32

18:32 Finally Abraham ⁷¹  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Kejadian 24:15

24:15 Before he had finished praying, there came Rebekah ⁷²  with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). ⁷³ 

Kejadian 42:21

42:21 They said to one other, ⁷⁴  “Surely we’re being punished ⁷⁵  because of our brother, because we saw how distressed he was ⁷⁶  when he cried to us for mercy, but we refused to listen. That is why this distress ⁷⁷  has come on us!”

[34:6]  ¹ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:20]  ² sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[34:8]  ³ tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).

[18:27]  ⁴ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ⁵ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[42:30]  ⁶ tn Heb “made us.”

[42:30]  ⁷ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[23:8]  ⁸ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ⁹ 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.

[23:8]  ¹⁰ tn Or “hear me.”

[23:8]  ¹¹ tn Heb “intercede for me with.”

[42:24]  ¹² tn Heb “and he turned to them and spoke to them.”

[42:24]  ¹³ tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

[42:24]  ¹⁴ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[50:21]  ¹⁵ tn Heb “spoke to their heart.”

[19:14]  ¹⁶ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ¹⁷ tn The Hebrew active participle expresses an imminent action.

[19:14]  ¹⁸ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[35:13]  ¹⁹ tn Heb “went up from upon him in the place.”

[34:13]  ²⁰ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[31:36]  ²¹ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ²² tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ²³ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[23:13]  ²⁴ tn Heb “give.”

[23:13]  ²⁵ tn Heb “silver.”

[23:13]  ²⁶ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[42:7]  ²⁷ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ²⁸ tn Heb “said.”

[42:7]  ²⁹ tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[18:33]  ³⁰ tn Heb “And the Lord went.”

[18:33]  ³¹ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ³² tn Heb “to his place.”

[23:3]  ³³ tn Heb “And Abraham arose from upon the face of his dead.”

[23:3]  ³⁴ tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[29:9]  ³⁵ tn Heb “was a shepherdess.”

[42:23]  ³⁶ tn The disjunctive clause provides supplemental information that is important to the story.

[42:23]  ³⁷ tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.

[42:23]  ³⁸ tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.

[17:22]  ³⁹ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

[17:22]  sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.

[43:20]  ⁴⁰ tn The infinitive absolute is used for emphasis before the finite verbal form.

[43:20]  ⁴¹ tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).

[18:30]  ⁴² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁴³ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁴⁴ tn After the jussive, the cohortative indicates purpose/result.

[18:31]  ⁴⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[44:18]  ⁴⁶ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ⁴⁷ tn Heb “and let not your anger burn against your servant.”

[44:18]  ⁴⁸ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

[49:6]  ⁴⁹ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[13:8]  ⁵⁰ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[35:14]  ⁵¹ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ⁵² tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[41:38]  ⁵³ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁵⁴ tn The rhetorical question expects the answer “No, of course not!”

[50:4]  ⁵⁵ tn Heb “weeping.”

[50:4]  ⁵⁶ tn Heb “the house of Pharaoh.”

[50:4]  ⁵⁷ tn Heb “in the ears of Pharaoh.”

[21:17]  ⁵⁸ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ⁵⁹ tn Heb “What to you?”

[21:17]  ⁶⁰ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[24:33]  ⁶¹ tn Heb “and food was placed before him.”

[24:33]  ⁶² tn Heb “my words.”

[24:33]  ⁶³ 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.

[31:37]  ⁶⁴ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁶⁵ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁶⁶ tn Heb “that they may decide between us two.”

[37:4]  ⁶⁷ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁶⁸ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ⁶⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁷⁰ tn Heb “speak to him for peace.”

[18:32]  ⁷¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[24:15]  ⁷² tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.

[24:15]  ⁷³ tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[42:21]  ⁷⁴ tn Heb “a man to his neighbor.”

[42:21]  ⁷⁵ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ⁷⁶ tn Heb “the distress of his soul.”

[42:21]  ⁷⁷ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.