Kejadian 1:9

1:9 God said, “Let the water under the sky be gathered to one place ¹  and let dry ground appear.” ²  It was so.

Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ³  While they were in the field, Cain attacked ⁴  his brother ⁵  Abel and killed him.

Kejadian 4:12

4:12 When you try to cultivate ⁶  the

ground it will no longer yield ⁷  its best ⁸  for you. You will be a homeless wanderer ⁹  on the earth.”

Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹⁰  burst open and the floodgates of the heavens ¹¹  were opened.

Kejadian 8:1

8:1 But God remembered ¹²  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ¹³  the earth and the waters receded.

Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹⁴  I will give this land.” So Abram ¹⁵  built an altar there to the Lord, who had appeared to him.

Kejadian 14:10

14:10 Now the Valley of Siddim was full of tar pits. ¹⁶  When the kings of Sodom and Gomorrah fled, they fell into them, ¹⁷  but some survivors ¹⁸  fled to the hills. ¹⁹ 

Kejadian 15:17

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ²⁰  passed between the animal parts. ²¹ 

Kejadian 18:2

18:2 Abraham ²²  looked up ²³  and saw ²⁴  three men standing across ²⁵  from him. When he saw them ²⁶  he ran from the entrance of the tent to meet them and bowed low ²⁷  to the ground. ²⁸ 

Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ²⁹  the place for the sake of the fifty godly people who are in it?

Kejadian 19:5

19:5 They shouted to Lot, ³⁰  “Where are the men who came to you tonight? Bring them out to us so we can have sex ³¹  with them!”

Kejadian 19:17

19:17 When they had brought them outside, they ³²  said, “Run ³³  for your lives! Don’t look ³⁴  behind you or stop anywhere in the valley! ³⁵  Escape to the mountains or you will be destroyed!”

Kejadian 19:29

19:29 So when God destroyed ³⁶  the cities of the region, ³⁷  God honored ³⁸  Abraham’s request. He removed Lot ³⁹  from the midst of the destruction when he destroyed ⁴⁰  the cities Lot had lived in.

Kejadian 22:5

22:5 So he ⁴¹  said to his servants, “You two stay ⁴²  here with the donkey while ⁴³  the boy and I go up there. We will worship ⁴⁴  and then return to you.” ⁴⁵ 

Kejadian 22:7

22:7 Isaac said to his father Abraham, ⁴⁶  “My father?” “What is it, ⁴⁷  my son?” he replied. “Here is the fire and the wood,” Isaac said, ⁴⁸  “but where is the lamb for the burnt offering?”

Kejadian 22:13

22:13 Abraham looked up ⁴⁹  and saw ⁵⁰  behind him ⁵¹  a ram caught in the bushes by its horns. So he ⁵²  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 24:30-31

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ⁵³  and heard his sister Rebekah say, ⁵⁴  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁵⁵  by the camels near the spring. 24:31 Laban said to him, ⁵⁶  “Come, you who are blessed by the Lord! ⁵⁷  Why are you standing out here when I have prepared ⁵⁸  the house and a place for the camels?”

Kejadian 24:45

24:45 “Before I finished praying in my heart, ⁵⁹  along came Rebekah ⁶⁰  with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’

Kejadian 24:54

24:54 After this, he and the men who were with him ate a meal and stayed there overnight. ⁶¹ 

When they got up in the morning, he said, “Let me leave now so I can return to my master.” ⁶² 

Kejadian 24:65

24:65 and asked ⁶³  Abraham’s servant, ⁶⁴  “Who is that man walking in the field toward us?” “That is my master,” the servant replied. ⁶⁵  So she took her veil and covered herself.

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁶⁶  in the days of Abraham. ⁶⁷  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 27:39

27:39 So his father Isaac said to him,

“Indeed, ⁶⁸  your home will be

away from the richness ⁶⁹  of the earth,

and away from the dew of the sky above.

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁷⁰  I will give you and your descendants the ground ⁷¹  you are lying on.

Kejadian 31:34

31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ⁷²  and sat on them.) ⁷³  Laban searched the whole tent, but did not find them. ⁷⁴ 

Kejadian 32:12-13

32:12 But you ⁷⁵  said, ‘I will certainly make you prosper ⁷⁶  and will make ⁷⁷  your descendants like the sand on the seashore, too numerous to count.’” ⁷⁸ 

32:13 Jacob ⁷⁹  stayed there that night. Then he sent ⁸⁰  as a gift ⁸¹  to his brother Esau

Kejadian 34:5

34:5 When ⁸²  Jacob heard that Shechem ⁸³  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ⁸⁴  until they came in.

Kejadian 35:3

35:3 Let us go up at once ⁸⁵  to Bethel. Then I will make ⁸⁶  an altar there to God, who responded to me in my time of distress ⁸⁷  and has been with me wherever I went.” ⁸⁸ 

Kejadian 37:7

37:7 There we were, ⁸⁹  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ⁹⁰  to it!”

Kejadian 40:15

40:15 for I really was kidnapped ⁹¹  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

Kejadian 41:43

41:43 Pharaoh ⁹²  had him ride in the chariot used by his second-in-command, ⁹³  and they cried out before him, “Kneel down!” ⁹⁴  So he placed him over all the land of Egypt.

Kejadian 41:54

41:54 Then the seven years of famine began, ⁹⁵  just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁹⁶  Joseph opened the storehouses ⁹⁷  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:24

42:24 He turned away from them and wept. When he turned around and spoke to them again, ⁹⁸  he had Simeon taken ⁹⁹  from them and tied up ¹⁰⁰  before their eyes.

Kejadian 42:32

42:32 We are from a family of twelve brothers; we are the sons of one father. ¹⁰¹  One is no longer alive, ¹⁰²  and the youngest is with our father at this time ¹⁰³  in the land of Canaan.’

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 45:11

45:11 I will provide you with food ¹⁰⁴  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Kejadian 46:3

46:3 He said, “I am God, ¹⁰⁵  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Kejadian 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ¹⁰⁶  what will happen to you in the future. ¹⁰⁷ 

[1:9]  ¹ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ² tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[4:8]  ³ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ⁴ tn Heb “arose against” (in a hostile sense).

[4:8]  ⁵ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:12]  ⁶ tn Heb “work.”

[4:12]  ⁷ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ⁸ tn Heb “its strength.”

[4:12]  ⁹ tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[7:11]  ¹⁰ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ¹¹ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[8:1]  ¹² tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ¹³ tn Heb “to pass over.”

[12:7]  ¹⁴ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ¹⁵ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[14:10]  ¹⁶ tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

[14:10]  sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).

[14:10]  ¹⁷ tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

[14:10]  ¹⁸ tn Heb “the rest.”

[14:10]  ¹⁹ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

[15:17]  ²⁰ sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ²¹ tn Heb “these pieces.”

[18:2]  ²² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ²³ tn Heb “lifted up his eyes.”

[18:2]  ²⁴ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ²⁵ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ²⁶ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ²⁷ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ²⁸ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[18:24]  ²⁹ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[19:5]  ³⁰ tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ³¹ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[19:17]  ³² tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ³³ tn Heb “escape.”

[19:17]  ³⁴ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ³⁵ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ³⁶ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ³⁷ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ³⁸ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

[19:29]  ³⁹ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁴⁰ tn Heb “the overthrow when [he] overthrew.”

[22:5]  ⁴¹ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ⁴² tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ⁴³ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ⁴⁴ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ⁴⁵ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[22:7]  ⁴⁶ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ⁴⁷ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ⁴⁸ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:13]  ⁴⁹ tn Heb “lifted his eyes.”

[22:13]  ⁵⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ⁵¹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ⁵² tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:30]  ⁵³ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ⁵⁴ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁵⁵ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[24:31]  ⁵⁶ tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁵⁷ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁵⁸ tn The disjunctive clause is circumstantial.

[24:45]  ⁵⁹ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

[24:45]  ⁶⁰ tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[24:54]  ⁶¹ tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

[24:54]  ⁶² tn Heb “Send me away to my master.”

[24:65]  ⁶³ tn Heb “and she said to.”

[24:65]  ⁶⁴ tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

[24:65]  ⁶⁵ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:1]  ⁶⁶ tn Heb “in addition to the first famine which was.”

[26:1]  ⁶⁷ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[27:39]  ⁶⁸ tn Heb “look.”

[27:39]  ⁶⁹ tn Heb “from the fatness.”

[28:13]  ⁷⁰ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁷¹ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[31:34]  ⁷² tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ⁷³ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ⁷⁴ tn The word “them” has been supplied in the translation for clarification.

[32:12]  ⁷⁵ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ⁷⁶ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁷⁷ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁷⁸ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:13]  ⁷⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ⁸⁰ tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ⁸¹ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[34:5]  ⁸² tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ⁸³ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ⁸⁴ sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[35:3]  ⁸⁵ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁸⁶ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁸⁷ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁸⁸ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[37:7]  ⁸⁹ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ⁹⁰ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[40:15]  ⁹¹ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[41:43]  ⁹² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁹³ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁹⁴ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

[41:54]  ⁹⁵ tn Heb “began to arrive.”

[41:56]  ⁹⁶ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁹⁷ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:24]  ⁹⁸ tn Heb “and he turned to them and spoke to them.”

[42:24]  ⁹⁹ tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

[42:24]  ¹⁰⁰ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[42:32]  ¹⁰¹ tn Heb “twelve [were] we, brothers, sons of our father [are] we.”

[42:32]  ¹⁰² tn Heb “the one is not.”

[42:32]  ¹⁰³ tn Heb “today.”

[45:11]  ¹⁰⁴ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[46:3]  ¹⁰⁵ tn Heb “the God.”

[49:1]  ¹⁰⁶ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ¹⁰⁷ tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.