Kejadian 13:10

13:10 Lot looked up and saw ¹  the whole region ²  of the Jordan. He noticed ³  that all of it was well-watered (before the Lord obliterated ⁴  Sodom and Gomorrah) ⁵  like the garden of the Lord, like the land of Egypt, ⁶  all the way to Zoar.

Kejadian 17:20

17:20 As for Ishmael, I have heard you. ⁷  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ⁸  He will become the father of twelve princes; ⁹  I will make him into a great nation.

Kejadian 22:12

22:12 “Do not harm the boy!” ¹⁰  the angel said. ¹¹  “Do not do anything to him, for now I know ¹²  that you fear ¹³  God because you did not withhold your son, your only son, from me.”

Kejadian 24:14

24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ ¹⁴  In this way I will know that you have been faithful to my master.” ¹⁵ 

Kejadian 26:18

26:18 Isaac reopened ¹⁶  the wells that had been dug ¹⁷  back in the days of his father Abraham, for the Philistines had stopped them up ¹⁸  after Abraham died. Isaac ¹⁹  gave these wells ²⁰  the same names his father had given them. ²¹ 

Kejadian 27:33

27:33 Isaac began to shake violently ²²  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ²³  He will indeed be blessed!”

Kejadian 30:30

30:30 Indeed, ²⁴  you had little before I arrived, ²⁵  but now your possessions have increased many times over. ²⁶  The Lord has blessed you wherever I worked. ²⁷  But now, how long must it be before I do something for my own family too?” ²⁸ 

Kejadian 30:35

30:35 So that day Laban ²⁹  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ³⁰  of his sons.

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ³¹  on me by making me a foul odor ³²  among the inhabitants of the land – among the Canaanites and the Perizzites. I ³³  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ³⁴  Purify yourselves and change your clothes. ³⁵ 

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ³⁶  was taking care of ³⁷  the flocks with his brothers. Now he was a youngster ³⁸  working with the sons of Bilhah and Zilpah, his father’s wives. ³⁹  Joseph brought back a bad report about them ⁴⁰  to their father.

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ⁴¹  She became pregnant by him.

Kejadian 41:45

41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. ⁴²  He also gave him Asenath ⁴³  daughter of Potiphera, priest of On, ⁴⁴  to be his wife. So Joseph took charge of ⁴⁵  all the land of Egypt.

Kejadian 42:38

42:38 But Jacob ⁴⁶  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁴⁷  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁴⁸  in sorrow to the grave.” ⁴⁹ 

Kejadian 43:23

43:23 “Everything is fine,” ⁵⁰  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ⁵¹  I had your money.” ⁵²  Then he brought Simeon out to them.

Kejadian 46:31

46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ⁵³  ‘My brothers and my father’s household who were in the land of Canaan have come to me.

Kejadian 47:29

47:29 The time ⁵⁴  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁵⁵  and show me kindness and faithfulness. ⁵⁶  Do not bury me in Egypt,

[13:10]  ¹ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ² tn Or “plain”; Heb “circle.”

[13:10]  ³ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ⁴ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ⁵ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ⁶ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[17:20]  ⁷ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ⁸ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ⁹ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[22:12]  ¹⁰ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ¹¹ 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]  ¹² sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹³ sn In this context fear refers by metonymy to obedience that grows from faith.

[24:14]  ¹⁴ sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.

[24:14]  ¹⁵ tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”

[26:18]  ¹⁶ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ¹⁷ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ¹⁸ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ¹⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ²⁰ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ²¹ tn Heb “called names to them according to the names that his father called them.”

[27:33]  ²² tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ²³ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[30:30]  ²⁴ tn Or “for.”

[30:30]  ²⁵ tn Heb “before me.”

[30:30]  ²⁶ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ²⁷ tn Heb “at my foot.”

[30:30]  ²⁸ tn Heb “How long [until] I do, also I, for my house?”

[30:35]  ²⁹ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ³⁰ tn Heb “and he gave [them] into the hand.”

[34:30]  ³¹ 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]  ³² 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]  ³³ tn Jacob speaks in the first person as the head and representative of the entire family.

[35:2]  ³⁴ tn Heb “which are in your midst.”

[35:2]  ³⁵ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[37:2]  ³⁶ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ³⁷ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ³⁸ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ³⁹ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁴⁰ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[38:18]  ⁴¹ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[41:45]  ⁴² sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD³ 1262).

[41:45]  ⁴³ sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.

[41:45]  ⁴⁴ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ⁴⁵ tn Heb “and he passed through.”

[42:38]  ⁴⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Heb “to Sheol,” the dwelling place of the dead.

[43:23]  ⁵⁰ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ⁵¹ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁵² tn Heb “your money came to me.”

[46:31]  ⁵³ tn Heb “tell Pharaoh and say to him.”

[47:29]  ⁵⁴ tn Heb “days.”

[47:29]  ⁵⁵ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁵⁶ tn Or “deal with me in faithful love.”