Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹  or else you will die.’” ² 

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ³  you have done?” And the woman replied, “The serpent ⁴  tricked ⁵  me, and I ate.”

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ⁶  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 24:21

24:21 Silently the man watched her with interest to determine ⁷  if the Lord had made his journey successful ⁸  or not.

Kejadian 26:2

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ⁹  settle down in the land that I will point out to you. ¹⁰ 

Kejadian 26:5

26:5 All this will come to pass ¹¹  because Abraham obeyed me ¹²  and kept my charge, my commandments, my statutes, and my laws.” ¹³ 

Kejadian 27:8

27:8 Now then, my son, do ¹⁴  exactly what I tell you! ¹⁵ 

Kejadian 35:5

35:5 and they started on their journey. ¹⁶  The surrounding cities were afraid of God, ¹⁷  and they did not pursue the sons of Jacob.

Kejadian 37:30

37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?”

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ¹⁸  and lived ¹⁹  in the household of his Egyptian master.

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ²⁰  one in whom the Spirit of God is present?” ²¹ 

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ²²  for the famine was severe in the land of Canaan.

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ²³  as if we were ²⁴  spying on the land.

Kejadian 50:16

50:16 So they sent word ²⁵  to Joseph, saying, “Your father gave these instructions before he died:

[3:3]  ¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:13]  ³ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ⁴ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ⁵ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[12:18]  ⁶ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[24:21]  ⁷ tn Heb “to know.”

[24:21]  ⁸ tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).

[26:2]  ⁹ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ¹⁰ tn Heb “say to you.”

[26:5]  ¹¹ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹² tn Heb “listened to my voice.”

[26:5]  ¹³ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[27:8]  ¹⁴ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹⁵ tn Heb “to that which I am commanding you.”

[35:5]  ¹⁶ tn Heb “and they journeyed.”

[35:5]  ¹⁷ tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[39:2]  ¹⁸ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹⁹ tn Heb “and he was.”

[41:38]  ²⁰ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ²¹ tn The rhetorical question expects the answer “No, of course not!”

[42:5]  ²² tn Heb “in the midst of the coming ones.”

[42:30]  ²³ tn Heb “made us.”

[42:30]  ²⁴ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[50:16]  ²⁵ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.