Kejadian 6:14

6:14 Make ¹  for yourself an ark of cypress ²  wood. Make rooms in the ark, and cover ³  it with pitch inside and out.

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁴ 

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁵  to Abram, ⁶ 

“Go out ⁷  from your country, your relatives, and your father’s household

to the land that I will show you. ⁸ 

Kejadian 12:17

12:17 But the Lord struck Pharaoh and his household with severe diseases ⁹  because of Sarai, Abram’s wife.

Kejadian 14:14

14:14 When Abram heard that his nephew ¹⁰  had been taken captive, he mobilized ¹¹  his 318 trained men who had been born in his household, and he pursued the invaders ¹²  as far as Dan. ¹³ 

Kejadian 15:2

15:2 But Abram said, “O sovereign Lord, ¹⁴  what will you give me since ¹⁵  I continue to be ¹⁶  childless, and my heir ¹⁷  is ¹⁸  Eliezer of Damascus?” ¹⁹ 

Kejadian 19:3-4

19:3 But he urged ²⁰  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, ²¹  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ²² 

Kejadian 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ²³  with blindness. The men outside ²⁴  wore themselves out trying to find the door.

Kejadian 20:18

20:18 For the Lord ²⁵  had caused infertility to strike every woman ²⁶  in the household of Abimelech because he took ²⁷  Sarah, Abraham’s wife.

Kejadian 24:2

24:2 Abraham said to his servant, the senior one ²⁸  in his household who was in charge of everything he had, “Put your hand under my thigh ²⁹ 

Kejadian 24:23

24:23 “Whose daughter are you?” he asked. ³⁰  “Tell me, is there room in your father’s house for us to spend the night?”

Kejadian 24:32

24:32 So Abraham’s servant ³¹  went to the house and unloaded ³²  the camels. Straw and feed were given ³³  to the camels, and water was provided so that he and the men who were with him could wash their feet. ³⁴ 

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ³⁵  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 27:15

27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob.

Kejadian 28:2

28:2 Leave immediately ³⁶  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother.

Kejadian 28:17

28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Kejadian 28:22

28:22 Then this stone ³⁷  that I have set up as a sacred stone will be the house of God, and I will surely ³⁸  give you back a tenth of everything you give me.” ³⁹ 

Kejadian 30:30

30:30 Indeed, ⁴⁰  you had little before I arrived, ⁴¹  but now your possessions have increased many times over. ⁴²  The Lord has blessed you wherever I worked. ⁴³  But now, how long must it be before I do something for my own family too?” ⁴⁴ 

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ⁴⁵  Set it here before my relatives and yours, ⁴⁶  and let them settle the dispute between the two of us! ⁴⁷ 

Kejadian 33:17

33:17 But ⁴⁸  Jacob traveled to Succoth ⁴⁹  where he built himself a house and made shelters for his livestock. That is why the place was called ⁵⁰  Succoth. ⁵¹ 

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ⁵²  because he wanted Jacob’s daughter Dinah ⁵³  badly. (Now he was more important ⁵⁴  than anyone in his father’s household.) ⁵⁵ 

Kejadian 34:26

34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.

Kejadian 34:29

34:29 They captured as plunder ⁵⁶  all their wealth, all their little ones, and their wives, including everything in the houses.

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. ⁵⁷  Purify yourselves and change your clothes. ⁵⁸ 

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ⁵⁹  Potiphar appointed Joseph ⁶⁰  overseer of his household and put him in charge ⁶¹  of everything he owned.

Kejadian 39:8

39:8 But he refused, saying ⁶²  to his master’s wife, “Look, my master does not give any thought ⁶³  to his household with me here, ⁶⁴  and everything that he owns he has put into my care. ⁶⁵ 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁶⁶  He granted him favor in the sight of the prison warden. ⁶⁷ 

Kejadian 39:23

39:23 The warden did not concern himself ⁶⁸  with anything that was in Joseph’s ⁶⁹  care because the Lord was with him and whatever he was doing the Lord was making successful.

Kejadian 40:7

40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” ⁷⁰ 

Kejadian 40:14

40:14 But remember me ⁷¹  when it goes well for you, and show ⁷²  me kindness. ⁷³  Make mention ⁷⁴  of me to Pharaoh and bring me out of this prison, ⁷⁵ 

Kejadian 41:10

41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker.

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ⁷⁶  Only I, the king, will be greater than you. ⁷⁷ 

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ⁷⁸  saying, ⁷⁹  “Certainly ⁸⁰  God has made me forget all my trouble and all my father’s house.”

Kejadian 43:24

43:24 The servant in charge ⁸¹  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 45:8

45:8 So now, it is not you who sent me here, but God. He has made me an adviser ⁸²  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 45:11

45:11 I will provide you with food ⁸³  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 45:16

45:16 Now it was reported ⁸⁴  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ⁸⁵  Pharaoh and his servants.

Kejadian 45:18

45:18 Get your father and your households and come to me! Then I will give you ⁸⁶  the best land in Egypt and you will eat ⁸⁷  the best ⁸⁸  of the land.’

Kejadian 46:27

46:27 Counting the two sons ⁸⁹  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ⁹⁰ 

Kejadian 47:12

47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

Kejadian 47:24

47:24 When you gather in the crop, ⁹¹  give ⁹²  one-fifth of it to Pharaoh, and the rest ⁹³  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ⁹⁴  of his household, all the senior officials of the land of Egypt,

[6:14]  ¹ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ² tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ³ tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[7:1]  ⁴ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[12:1]  ⁵ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁶ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ⁷ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ⁸ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:17]  ⁹ tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

[14:14]  ¹⁰ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ¹¹ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ¹² tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ¹³ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[15:2]  ¹⁴ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ¹⁵ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹⁶ tn Heb “I am going.”

[15:2]  ¹⁷ tn Heb “the son of the acquisition of my house.”

[15:2]  sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

[15:2]  ¹⁸ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹⁹ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[19:3]  ²⁰ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[19:4]  ²¹ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ²² tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[19:11]  ²³ tn Heb “from the least to the greatest.”

[19:11]  ²⁴ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[20:18]  ²⁵ tn In the Hebrew text the clause begins with “because.”

[20:18]  ²⁶ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  ²⁷ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[24:2]  ²⁸ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ²⁹ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[24:23]  ³⁰ tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:32]  ³¹ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ³² tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ³³ tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ³⁴ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[24:40]  ³⁵ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[28:2]  ³⁶ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:22]  ³⁷ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ³⁸ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ³⁹ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[30:30]  ⁴⁰ tn Or “for.”

[30:30]  ⁴¹ tn Heb “before me.”

[30:30]  ⁴² tn Heb “and it has broken out with respect to abundance.”

[30:30]  ⁴³ tn Heb “at my foot.”

[30:30]  ⁴⁴ tn Heb “How long [until] I do, also I, for my house?”

[31:37]  ⁴⁵ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁴⁶ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁴⁷ tn Heb “that they may decide between us two.”

[33:17]  ⁴⁸ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ⁴⁹ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ⁵⁰ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ⁵¹ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[34:19]  ⁵² tn Heb “doing the thing.”

[34:19]  ⁵³ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ⁵⁴ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ⁵⁵ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[34:29]  ⁵⁶ tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[35:2]  ⁵⁷ tn Heb “which are in your midst.”

[35:2]  ⁵⁸ 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.

[39:4]  ⁵⁹ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁶⁰ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁶¹ tn Heb “put into his hand.”

[39:8]  ⁶² tn Heb “and he said.”

[39:8]  ⁶³ tn Heb “know.”

[39:8]  ⁶⁴ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁶⁵ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:21]  ⁶⁶ tn Heb “and he extended to him loyal love.”

[39:21]  ⁶⁷ tn Or “the chief jailer” (also in the following verses).

[39:23]  ⁶⁸ tn Heb “was not looking at anything.”

[39:23]  ⁶⁹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[40:7]  ⁷⁰ tn Heb “why are your faces sad today?”

[40:14]  ⁷¹ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ⁷² tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ⁷³ tn Heb “deal with me [in] kindness.”

[40:14]  ⁷⁴ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ⁷⁵ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[41:40]  ⁷⁶ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ⁷⁷ tn Heb “only the throne, I will be greater than you.”

[41:51]  ⁷⁸ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ⁷⁹ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ⁸⁰ tn Or “for.”

[43:24]  ⁸¹ tn Heb “the man.”

[45:8]  ⁸² tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[45:11]  ⁸³ 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.”

[45:16]  ⁸⁴ tn Heb “and the sound was heard.”

[45:16]  ⁸⁵ tn Heb “was good in the eyes of.”

[45:18]  ⁸⁶ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ⁸⁷ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ⁸⁸ tn Heb “fat.”

[46:27]  ⁸⁹ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ⁹⁰ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

[47:24]  ⁹¹ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁹² tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁹³ tn Heb “four parts.”

[50:7]  ⁹⁴ tn Or “dignitaries”; Heb “elders.”