Kejadian 39:8

39:8 But he refused, saying ¹  to his master’s wife, “Look, my master does not give any thought ²  to his household with me here, ³  and everything that he owns he has put into my care. ⁴ 

Kejadian 37:35

37:35 All his sons and daughters stood by ⁵  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁶  So Joseph’s ⁷  father wept for him.

Kejadian 48:19

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ⁸  of nations.”

Kejadian 23:6

23:6 “Listen, sir, ⁹  you are a mighty prince ¹⁰  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ¹¹  from burying your dead.”

Kejadian 11:2

11:2 When the people ¹²  moved eastward, ¹³  they found a plain in Shinar ¹⁴  and settled there.

Kejadian 27:43

27:43 Now then, my son, do what I say. ¹⁵  Run away immediately ¹⁶  to my brother Laban in Haran.

Kejadian 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ¹⁷  toward the east.

So the relatives separated from each other. ¹⁸ 

Kejadian 18:16

Abraham Pleads for Sodom

18:16 When the men got up to leave, ¹⁹  they looked out over ²⁰  Sodom. (Now ²¹  Abraham was walking with them to see them on their way.) ²² 

Kejadian 30:2

30:2 Jacob became furious ²³  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ²⁴ 

Kejadian 12:4-5

12:4 So Abram left, ²⁵  just as the Lord had told him to do, ²⁶  and Lot went with him. (Now ²⁷  Abram was 75 years old ²⁸  when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew ²⁹  Lot, and all the possessions they had accumulated and the people they had acquired ³⁰  in Haran, and they left for ³¹  the land of Canaan. They entered the land of Canaan.

Kejadian 14:8

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ³² 

Kejadian 19:30

19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ³³  He journeyed ³⁴  to the region of Aram Naharaim ³⁵  and the city of Nahor.

Kejadian 28:2

28:2 Leave immediately ³⁶  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 46:29

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ³⁷  he hugged his neck and wept on his neck for quite some time.

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ³⁸  of his household, all the senior officials of the land of Egypt,

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ³⁹  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ⁴⁰ 

Kejadian 25:22

25:22 But the children struggled ⁴¹  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁴²  So she asked the Lord, ⁴³ 

Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ⁴⁴  So Cain became very angry, ⁴⁵  and his expression was downcast. ⁴⁶ 

Kejadian 17:14

17:14 Any uncircumcised male ⁴⁷  who has not been circumcised in the flesh of his foreskin will be cut off ⁴⁸  from his people – he has failed to carry out my requirement.” ⁴⁹ 

Kejadian 24:41

24:41 You will be free from your oath ⁵⁰  if you go to my relatives and they will not give her to you. Then you will be free from your oath.’

Kejadian 39:10

39:10 Even though she continued to speak ⁵¹  to Joseph day after day, he did not respond ⁵²  to her invitation to have sex with her. ⁵³ 

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ⁵⁴  decrees the Lord, ⁵⁵  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 22:12

22:12 “Do not harm the boy!” ⁵⁶  the angel said. ⁵⁷  “Do not do anything to him, for now I know ⁵⁸  that you fear ⁵⁹  God because you did not withhold your son, your only son, from me.”

[39:8]  ¹ tn Heb “and he said.”

[39:8]  ² tn Heb “know.”

[39:8]  ³ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁴ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[37:35]  ⁵ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁶ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁷ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[48:19]  ⁸ tn Heb “fullness.”

[23:6]  ⁹ tn Heb “Hear us, my lord.”

[23:6]  ¹⁰ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ¹¹ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[11:2]  ¹² tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ¹³ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ¹⁴ tn Heb “in the land of Shinar.”

[11:2]  sn Shinar is the region of Babylonia.

[27:43]  ¹⁵ tn Heb “listen to my voice.”

[27:43]  ¹⁶ tn Heb “arise, flee.”

[13:11]  ¹⁷ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ¹⁸ tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[18:16]  ¹⁹ tn Heb “And the men arose from there.”

[18:16]  ²⁰ tn Heb “toward the face of.”

[18:16]  ²¹ tn The disjunctive parenthetical clause sets the stage for the following speech.

[18:16]  ²² tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

[30:2]  ²³ tn Heb “and the anger of Jacob was hot.”

[30:2]  ²⁴ tn Heb “who has withheld from you the fruit of the womb.”

[12:4]  ²⁵ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ²⁶ tn Heb “just as the Lord said to him.”

[12:4]  ²⁷ 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]  ²⁸ 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.

[12:5]  ²⁹ tn Heb “the son of his brother.”

[12:5]  ³⁰ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ³¹ tn Heb “went out to go.”

[14:8]  ³² tn Heb “against.”

[24:10]  ³³ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ³⁴ tn Heb “and he arose and went.”

[24:10]  ³⁵ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[28:2]  ³⁶ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[46:29]  ³⁷ tn Heb “and he appeared to him.”

[50:7]  ³⁸ tn Or “dignitaries”; Heb “elders.”

[12:8]  ³⁹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ⁴⁰ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[25:22]  ⁴¹ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁴² tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ⁴³ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[4:5]  ⁴⁴ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ⁴⁵ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ⁴⁶ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[17:14]  ⁴⁷ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ⁴⁸ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ⁴⁹ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[24:41]  ⁵⁰ tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).

[39:10]  ⁵¹ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ⁵² tn Heb “listen to.”

[39:10]  ⁵³ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[22:16]  ⁵⁴ tn Heb “By myself I swear.”

[22:16]  ⁵⁵ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:12]  ⁵⁶ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁵⁷ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ⁵⁸ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ⁵⁹ sn In this context fear refers by metonymy to obedience that grows from faith.