Kejadian 4:11

4:11 So now, you are banished ¹  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 12:15

12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife ²  was taken ³  into the household of Pharaoh, ⁴ 

Kejadian 17:6

17:6 I will make you ⁵  extremely ⁶  fruitful. I will make nations of you, and kings will descend from you. ⁷ 

Kejadian 17:9

17:9 Then God said to Abraham, “As for you, you must keep ⁸  the covenantal requirement ⁹  I am imposing on you and your descendants after you throughout their generations.

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ¹⁰  Everyone who hears about this ¹¹  will laugh ¹²  with me.”

Kejadian 24:19

24:19 When she had done so, ¹³  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 25:25

25:25 The first came out reddish ¹⁴  all over, ¹⁵  like a hairy ¹⁶  garment, so they named him Esau. ¹⁷ 

Kejadian 27:23

27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. ¹⁸ 

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ¹⁹  So she named him Naphtali. ²⁰ 

Kejadian 31:26

31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ²¹  and carried away my daughters as if they were captives of war! ²² 

Kejadian 32:8

32:8 “If Esau attacks one camp,” ²³  he thought, ²⁴  “then the other camp will be able to escape.” ²⁵ 

Kejadian 34:3

34:3 Then he became very attached ²⁶  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ²⁷ 

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ²⁸  like us by circumcising ²⁹  all your males.

Kejadian 37:5

37:5 Joseph ³⁰  had a dream, ³¹  and when he told his brothers about it, ³²  they hated him even more. ³³ 

Kejadian 38:17

38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ³⁴ 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ³⁵  He granted him favor in the sight of the prison warden. ³⁶ 

Kejadian 40:1

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ³⁷  to the king of Egypt and the royal baker ³⁸  offended ³⁹  their master, the king of Egypt.

Kejadian 43:6

43:6 Israel said, “Why did you bring this trouble ⁴⁰  on me by telling ⁴¹  the man you had one more brother?”

Kejadian 44:13

44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

Kejadian 45:3

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him.

[4:11]  ¹ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[12:15]  ² tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

[12:15]  ³ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

[12:15]  ⁴ tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

[17:6]  ⁵ tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.

[17:6]  ⁶ tn Heb “exceedingly, exceedingly.” The repetition is emphatic.

[17:6]  ⁷ tn Heb “and I will make you into nations, and kings will come out from you.”

[17:9]  ⁸ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ⁹ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[21:6]  ¹⁰ tn Heb “Laughter God has made for me.”

[21:6]  ¹¹ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ¹² sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[24:19]  ¹³ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[25:25]  ¹⁴ sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.

[25:25]  ¹⁵ tn Heb “all of him.”

[25:25]  ¹⁶ sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.

[25:25]  ¹⁷ tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.

[27:23]  ¹⁸ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[30:8]  ¹⁹ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ²⁰ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[31:26]  ²¹ tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ²² tn Heb “and you have led away my daughters like captives of a sword.”

[32:8]  ²³ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ²⁴ tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:8]  ²⁵ tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.

[34:3]  ²⁶ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  ²⁷ tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).

[34:15]  ²⁸ tn Heb “if you are like us.”

[34:15]  ²⁹ tn The infinitive here explains how they would become like them.

[37:5]  ³⁰ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ³¹ tn Heb “dreamed a dream.”

[37:5]  ³² 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]  ³³ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[38:17]  ³⁴ tn Heb “until you send.”

[39:21]  ³⁵ tn Heb “and he extended to him loyal love.”

[39:21]  ³⁶ tn Or “the chief jailer” (also in the following verses).

[40:1]  ³⁷ sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ³⁸ sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ³⁹ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[43:6]  ⁴⁰ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ⁴¹ tn The infinitive construct here explains how they brought trouble on Jacob.