Kejadian 41:55

41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, ¹  “Go to Joseph and do whatever he tells you.”

Kejadian 3:16

3:16 To the woman he said,

“I will greatly increase ²  your labor pains; ³ 

with pain you will give birth to children.

You will want to control your husband, ⁴ 

but he will dominate ⁵  you.”

Kejadian 29:32

29:32 So Leah became pregnant ⁶  and gave birth to a son. She named him Reuben, ⁷  for she said, “The Lord has looked with pity on my oppressed condition. ⁸  Surely my husband will love me now.”

Kejadian 42:19

42:19 If you are honest men, leave one of your brothers confined here in prison ⁹  while the rest of you go ¹⁰  and take grain back for your hungry families. ¹¹ 

Kejadian 42:21

42:21 They said to one other, ¹²  “Surely we’re being punished ¹³  because of our brother, because we saw how distressed he was ¹⁴  when he cried to us for mercy, but we refused to listen. That is why this distress ¹⁵  has come on us!”

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ¹⁶  saying, ¹⁷  “Certainly ¹⁸  God has made me forget all my trouble and all my father’s house.”

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ¹⁹  Simeon is gone. ²⁰  And now you want to take ²¹  Benjamin! Everything is against me.”

Kejadian 43:14

43:14 May the sovereign God ²²  grant you mercy before the man so that he may release ²³  your other brother ²⁴  and Benjamin! As for me, if I lose my children I lose them.” ²⁵ 

Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ²⁶  I allowed my servant to have sexual relations with you, ²⁷  but when she realized ²⁸  that she was pregnant, she despised me. ²⁹  May the Lord judge between you and me!” ³⁰ 

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ³¹  and went to the unsuspecting city ³²  and slaughtered every male.

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ³³  for your hungry households and go.

[41:55]  ¹ tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.

[3:16]  ² tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.

[3:16]  ³ tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.

[3:16]  ⁴ tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

[3:16]  ⁵ tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the Lord simply announces the struggle without indicating who will emerge victorious.

[3:16]  sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband’s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18-32).

[29:32]  ⁶ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁷ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁸ tn Heb “looked on my affliction.”

[29:32]  sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

[42:19]  ⁹ tn Heb “bound in the house of your prison.”

[42:19]  ¹⁰ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ¹¹ tn Heb “[for] the hunger of your households.”

[42:21]  ¹² tn Heb “a man to his neighbor.”

[42:21]  ¹³ 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]  ¹⁴ tn Heb “the distress of his soul.”

[42:21]  ¹⁵ 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.

[41:51]  ¹⁶ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ¹⁷ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ¹⁸ tn Or “for.”

[42:36]  ¹⁹ tn Heb “is not.”

[42:36]  ²⁰ tn Heb “is not.”

[42:36]  ²¹ tn The nuance of the imperfect verbal form is desiderative here.

[43:14]  ²² tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ²³ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ²⁴ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ²⁵ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[16:5]  ²⁶ tn Heb “my wrong is because of you.”

[16:5]  ²⁷ tn Heb “I placed my female servant in your bosom.”

[16:5]  ²⁸ tn Heb “saw.”

[16:5]  ²⁹ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ³⁰ tn Heb “me and you.”

[16:5]  sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

[34:25]  ³¹ tn Heb “a man his sword.”

[34:25]  ³² tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[42:33]  ³³ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.