Kejadian 37:5

37:5 Joseph ¹  had a dream, ²  and when he told his brothers about it, ³  they hated him even more. ⁴ 

Kejadian 26:27

26:27 Isaac asked them, “Why have you come to me? You hate me ⁵  and sent me away from you.”

Kejadian 37:4

37:4 When Joseph’s ⁶  brothers saw that their father loved him more than any of them, ⁷  they hated Joseph ⁸  and were not able to speak to him kindly. ⁹ 

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹⁰  They hated him even more ¹¹  because of his dream and because of what he said. ¹² 

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹³  on me by making me a foul odor ¹⁴  among the inhabitants of the land – among the Canaanites and the Perizzites. I ¹⁵  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 29:31

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ¹⁶  he enabled her to become pregnant ¹⁷  while Rachel remained childless.

Kejadian 27:41

27:41 So Esau hated ¹⁸  Jacob because of the blessing his father had given to his brother. ¹⁹  Esau said privately, ²⁰  “The time ²¹  of mourning for my father is near; then I will kill ²²  my brother Jacob!”

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²³  he gave me this one too.” So she named him Simeon. ²⁴ 

Kejadian 50:15

50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay ²⁵  us in full ²⁶  for all the harm ²⁷  we did to him?”

Kejadian 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ²⁸  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ²⁹  for everyone who takes care of sheep is disgusting ³⁰  to the Egyptians.”

Kejadian 3:15

3:15 And I will put hostility ³¹  between you and the woman

and between your offspring and her offspring; ³² 

her offspring will attack ³³  your head,

and ³⁴  you ³⁵  will attack her offspring’s heel.” ³⁶ 

Kejadian 31:29

31:29 I have ³⁷  the power to do you harm, but the God of your father told me last night, ‘Be careful ³⁸  that you neither bless nor curse Jacob.’ ³⁹ 

Kejadian 31:52

31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ⁴⁰ 

Kejadian 44:29

44:29 If you take ⁴¹  this one from me too and an accident happens to him, then you will bring down my gray hair ⁴²  in tragedy ⁴³  to the grave.’ ⁴⁴ 

Kejadian 42:38

42:38 But Jacob ⁴⁵  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁴⁶  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁴⁷  in sorrow to the grave.” ⁴⁸ 

Kejadian 43:32

43:32 They set a place for him, a separate place for his brothers, ⁴⁹  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ⁵⁰  to do so.) ⁵¹ 

[37:5]  ¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ² tn Heb “dreamed a dream.”

[37:5]  ³ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ⁴ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[26:27]  ⁵ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[37:4]  ⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁷ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁹ tn Heb “speak to him for peace.”

[37:8]  ¹⁰ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ¹¹ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹² sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[34:30]  ¹³ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ¹⁴ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ¹⁵ tn Jacob speaks in the first person as the head and representative of the entire family.

[29:31]  ¹⁶ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ¹⁷ tn Heb “he opened up her womb.”

[27:41]  ¹⁸ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ¹⁹ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ²⁰ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ²¹ tn Heb “days.”

[27:41]  ²² tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[29:33]  ²³ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ²⁴ 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.

[50:15]  ²⁵ tn The imperfect tense could be a simple future; it could also have a desiderative nuance.

[50:15]  ²⁶ tn The infinitive absolute makes the statement emphatic, “repay in full.”

[50:15]  ²⁷ tn Or “evil.”

[46:34]  ²⁸ tn Heb “your servants are men of cattle.”

[46:34]  ²⁹ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ³⁰ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[3:15]  ³¹ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ³² sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ³³ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ³⁴ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ³⁵ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ³⁶ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[3:15]  sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).

[31:29]  ³⁷ tn Heb “there is to my hand.”

[31:29]  ³⁸ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ³⁹ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:52]  ⁴⁰ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[44:29]  ⁴¹ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ⁴² sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ⁴³ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ⁴⁴ tn Heb “to Sheol,” the dwelling place of the dead.

[42:38]  ⁴⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ⁴⁶ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ⁴⁷ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ⁴⁸ tn Heb “to Sheol,” the dwelling place of the dead.

[43:32]  ⁴⁹ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ⁵⁰ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ⁵¹ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.