Kejadian 5:29

5:29 He named him Noah, ¹  saying, “This one will bring us comfort ²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Kejadian 15:5

15:5 The Lord ³  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ⁴  pregnant

and are about to give birth ⁵  to a son.

You are to name him Ishmael, ⁶ 

for the Lord has heard your painful groans. ⁷ 

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ⁸  decrees the Lord, ⁹  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 23:8

23:8 Then he said to them, “If you agree ¹⁰  that I may bury my dead, ¹¹  then hear me out. ¹²  Ask ¹³  Ephron the son of Zohar

Kejadian 24:33

24:33 When food was served, ¹⁴  he said, “I will not eat until I have said what I want to say.” ¹⁵  “Tell us,” Laban said. ¹⁶ 

Kejadian 26:5

26:5 All this will come to pass ¹⁷  because Abraham obeyed me ¹⁸  and kept my charge, my commandments, my statutes, and my laws.” ¹⁹ 

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ²⁰  to eat and clothing to wear,

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ²¹  “but Israel, ²²  because you have fought ²³  with God and with men and have prevailed.”

Kejadian 36:35

36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.

Kejadian 37:4

37:4 When Joseph’s ²⁴  brothers saw that their father loved him more than any of them, ²⁵  they hated Joseph ²⁶  and were not able to speak to him kindly. ²⁷ 

Kejadian 38:17

38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ²⁸ 

Kejadian 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ²⁹  clothes and put a gold chain around his neck.

Kejadian 42:2

42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ³⁰  so that we may live ³¹  and not die.” ³² 

Kejadian 43:9

43:9 I myself pledge security ³³  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ³⁴ 

Kejadian 43:23

43:23 “Everything is fine,” ³⁵  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. ³⁶  I had your money.” ³⁷  Then he brought Simeon out to them.

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 45:4

45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt.

[5:29]  ¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[15:5]  ³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[16:11]  ⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ⁶ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ⁷ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[22:16]  ⁸ tn Heb “By myself I swear.”

[22:16]  ⁹ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[23:8]  ¹⁰ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ¹¹ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ¹² tn Or “hear me.”

[23:8]  ¹³ tn Heb “intercede for me with.”

[24:33]  ¹⁴ tn Heb “and food was placed before him.”

[24:33]  ¹⁵ tn Heb “my words.”

[24:33]  ¹⁶ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[26:5]  ¹⁷ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹⁸ tn Heb “listened to my voice.”

[26:5]  ¹⁹ 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.

[28:20]  ²⁰ tn Heb “bread,” although the term can be used for food in general.

[32:28]  ²¹ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ²² sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ²³ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[37:4]  ²⁴ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ²⁵ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ²⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ²⁷ tn Heb “speak to him for peace.”

[38:17]  ²⁸ tn Heb “until you send.”

[41:42]  ²⁹ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

[42:2]  ³⁰ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ³¹ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ³² tn The imperfect tense continues the nuance of the verb before it.

[43:9]  ³³ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ³⁴ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[43:23]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Heb “your money came to me.”