Kejadian 8:11

8:11 When ¹  the dove returned to him in the evening, there was ²  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 26:28

26:28 They replied, “We could plainly see ³  that the Lord is with you. So we decided there should be ⁴  a pact between us ⁵  – between us ⁶  and you. Allow us to make ⁷  a treaty with you

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ⁸  she quickly summoned ⁹  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ¹⁰ 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ¹¹  that God is witness to your actions.” ¹² 

Kejadian 39:6

39:6 So Potiphar ¹³  left ¹⁴  everything he had in Joseph’s care; ¹⁵  he gave no thought ¹⁶  to anything except the food he ate. ¹⁷ 

Now Joseph was well built and good-looking. ¹⁸ 

Kejadian 40:8

40:8 They told him, “We both had dreams, ¹⁹  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²⁰  to me.”

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ²¹  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ²²  on my head.

Kejadian 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this ²³  to the diviner-priests, but no one could tell me its meaning.” ²⁴ 

Kejadian 44:18

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ²⁵  Please do not get angry with your servant, ²⁶  for you are just like Pharaoh. ²⁷ 

[8:11]  ¹ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ² tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[26:28]  ³ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁴ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁵ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁶ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁷ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[27:42]  ⁸ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ⁹ tn Heb “she sent and called for.”

[27:42]  ¹⁰ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[31:50]  ¹¹ tn Heb “see.”

[31:50]  ¹² tn Heb “between me and you.”

[39:6]  ¹³ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ¹⁴ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ¹⁵ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ¹⁶ tn Heb “did not know.”

[39:6]  ¹⁷ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ¹⁸ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[40:8]  ¹⁹ tn Heb “a dream we dreamed.”

[40:8]  ²⁰ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:16]  ²¹ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ²² tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:24]  ²³ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ²⁴ tn Heb “and there was no one telling me.”

[44:18]  ²⁵ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ²⁶ tn Heb “and let not your anger burn against your servant.”

[44:18]  ²⁷ 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.