Kejadian 1:14

1:14 God said, “Let there be lights ¹  in the expanse ²  of the sky to separate the day from the night, and let them be signs ³  to indicate seasons and days and years,

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ⁴  so that ⁵  we may make a name for ourselves. Otherwise ⁶  we will be scattered ⁷  across the face of the entire earth.”

Kejadian 18:5

18:5 And let me get ⁸  a bit of food ⁹  so that you may refresh yourselves ¹⁰  since you have passed by your servant’s home. After that you may be on your way.” ¹¹  “All right,” they replied, “you may do as you say.”

Kejadian 24:54

24:54 After this, he and the men who were with him ate a meal and stayed there overnight. ¹² 

When they got up in the morning, he said, “Let me leave now so I can return to my master.” ¹³ 

Kejadian 26:28

26:28 They replied, “We could plainly see ¹⁴  that the Lord is with you. So we decided there should be ¹⁵  a pact between us ¹⁶  – between us ¹⁷  and you. Allow us to make ¹⁸  a treaty with you

Kejadian 29:18

29:18 Since Jacob had fallen in love with ¹⁹  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.”

Kejadian 30:1

30:1 When Rachel saw that she could not give Jacob children, she ²⁰  became jealous of her sister. She said to Jacob, “Give me children ²¹  or I’ll die!”

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ²²  Then I’ll depart, ²³  because you know how hard I’ve worked for you.” ²⁴ 

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ²⁵  until I come to my lord at Seir.”

Kejadian 34:9

34:9 Intermarry with us. ²⁶  Let us marry your daughters, and take our daughters as wives for yourselves. ²⁷ 

Kejadian 44:18

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ²⁸  Please do not get angry with your servant, ²⁹  for you are just like Pharaoh. ³⁰ 

Kejadian 44:32

44:32 Indeed, ³¹  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 47:30

47:30 but when I rest ³²  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ³³  said, “I will do as you say.”

[1:14]  ¹ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ² tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ³ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[11:4]  ⁴ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ⁵ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ⁶ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ⁷ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[18:5]  ⁸ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ⁹ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹⁰ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹¹ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[24:54]  ¹² tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

[24:54]  ¹³ tn Heb “Send me away to my master.”

[26:28]  ¹⁴ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ¹⁵ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ¹⁶ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ¹⁷ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ¹⁸ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[29:18]  ¹⁹ tn Heb “Jacob loved.”

[30:1]  ²⁰ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²¹ tn Heb “sons.”

[30:26]  ²² tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ²³ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ²⁴ tn Heb “for you, you know my service [with] which I have served you.”

[33:14]  ²⁵ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[34:9]  ²⁶ tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ²⁷ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[44:18]  ²⁸ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ²⁹ tn Heb “and let not your anger burn against your servant.”

[44:18]  ³⁰ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

[44:32]  ³¹ tn Or “for.”

[47:30]  ³² tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ³³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.