Kejadian 1:22

1:22 God blessed them ¹  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” ² 

Kejadian 2:3

2:3 God blessed the seventh day and made it holy ³  because on it he ceased all the work that he ⁴  had been doing in creation. ⁵ 

Kejadian 6:13

6:13 So God said ⁶  to Noah, “I have decided that all living creatures must die, ⁷  for the earth is filled with violence because of them. Now I am about to destroy ⁸  them and the earth.

Kejadian 7:2

7:2 You must take with you seven ⁹  of every kind of clean animal, ¹⁰  the male and its mate, ¹¹  two of every kind of unclean animal, the male and its mate,

Kejadian 7:14

7:14 They entered, ¹²  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ¹³ 

Kejadian 14:24

14:24 I will take nothing ¹⁴  except compensation for what the young men have eaten. ¹⁵  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Kejadian 18:2

18:2 Abraham ¹⁶  looked up ¹⁷  and saw ¹⁸  three men standing across ¹⁹  from him. When he saw them ²⁰  he ran from the entrance of the tent to meet them and bowed low ²¹  to the ground. ²² 

Kejadian 20:1

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ²³  region and settled between Kadesh and Shur. While he lived as a temporary resident ²⁴  in Gerar,

Kejadian 20:3

20:3 But God appeared ²⁵  to Abimelech in a dream at night and said to him, “You are as good as dead ²⁶  because of the woman you have taken, for she is someone else’s wife.” ²⁷ 

Kejadian 21:16

21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ²⁸  away; for she thought, ²⁹  “I refuse to watch the child die.” ³⁰  So she sat across from him and wept uncontrollably. ³¹ 

Kejadian 22:5

22:5 So he ³²  said to his servants, “You two stay ³³  here with the donkey while ³⁴  the boy and I go up there. We will worship ³⁵  and then return to you.” ³⁶ 

Kejadian 23:8

23:8 Then he said to them, “If you agree ³⁷  that I may bury my dead, ³⁸  then hear me out. ³⁹  Ask ⁴⁰  Ephron the son of Zohar

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ⁴¹  and heard his sister Rebekah say, ⁴²  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁴³  by the camels near the spring.

Kejadian 24:43

24:43 Here I am, standing by the spring. ⁴⁴  When ⁴⁵  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ⁴⁶  the Lord. He pitched his tent there, and his servants dug a well. ⁴⁷ 

Kejadian 30:20

30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. ⁴⁸ 

Kejadian 30:32

30:32 Let me walk among ⁴⁹  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ⁵⁰  and the spotted or speckled goats. ⁵¹  These animals will be my wages. ⁵² 

Kejadian 31:25

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁵³ 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ⁵⁴  that God is witness to your actions.” ⁵⁵ 

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 34:5

34:5 When ⁵⁶  Jacob heard that Shechem ⁵⁷  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ⁵⁸  until they came in.

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁵⁹  They ⁶⁰  were offended ⁶¹  and very angry because Shechem ⁶²  had disgraced Israel ⁶³  by sexually assaulting ⁶⁴  Jacob’s daughter, a crime that should not be committed. ⁶⁵ 

Kejadian 37:7

37:7 There we were, ⁶⁶  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 ⁶⁷  to it!”

Kejadian 37:35

37:35 All his sons and daughters stood by ⁶⁸  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁶⁹  So Joseph’s ⁷⁰  father wept for him.

Kejadian 38:12

38:12 After some time ⁷¹  Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with ⁷²  his friend Hirah the Adullamite.

Kejadian 38:22

38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Kejadian 38:26

38:26 Judah recognized them and said, “She is more upright ⁷³  than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her ⁷⁴  again.

Kejadian 40:13-14

40:13 In three more days Pharaoh will reinstate you ⁷⁵  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ⁷⁶  when you were cupbearer. 40:14 But remember me ⁷⁷  when it goes well for you, and show ⁷⁸  me kindness. ⁷⁹  Make mention ⁸⁰  of me to Pharaoh and bring me out of this prison, ⁸¹ 

Kejadian 41:12

41:12 Now a young man, a Hebrew, a servant ⁸²  of the captain of the guards, ⁸³  was with us there. We told him our dreams, ⁸⁴  and he interpreted the meaning of each of our respective dreams for us. ⁸⁵ 

Kejadian 41:14-15

41:14 Then Pharaoh summoned ⁸⁶  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, ⁸⁷  and there is no one who can interpret ⁸⁸  it. But I have heard about you, that ⁸⁹  you can interpret dreams.” ⁹⁰ 

Kejadian 41:34

41:34 Pharaoh should do ⁹¹  this – he should appoint ⁹²  officials ⁹³  throughout the land to collect one-fifth of the produce of the land of Egypt ⁹⁴  during the seven years of abundance.

Kejadian 41:48

41:48 Joseph ⁹⁵  collected all the excess food ⁹⁶  in the land of Egypt during the seven years and stored it in the cities. ⁹⁷  In every city he put the food gathered from the fields around it.

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 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ¹⁰¹  and was at the point of tears. ¹⁰²  So he went to his room and wept there.

Kejadian 44:30-31

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ¹⁰³  44:31 When he sees the boy is not with us, ¹⁰⁴  he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.

Kejadian 45:1

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ¹⁰⁵  so he cried out, “Make everyone go out from my presence!” No one remained ¹⁰⁶  with Joseph when he made himself known to his brothers.

Kejadian 46:26

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ¹⁰⁷ 

Kejadian 46:29

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ¹⁰⁸  he hugged his neck and wept on his neck for quite some time.

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ¹⁰⁹  came to Joseph and said, “Give us food! Why should we die ¹¹⁰  before your very eyes because our money has run out?”

Kejadian 47:22

47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

[1:22]  ¹ tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  ² sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[2:3]  ³ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ⁴ tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ⁵ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[6:13]  ⁶ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁷ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁸ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[7:2]  ⁹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁰ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹¹ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:14]  ¹² tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ¹³ tn Heb “every bird, every wing.”

[14:24]  ¹⁴ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ¹⁵ tn Heb “except only what the young men have eaten.”

[18:2]  ¹⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ¹⁷ tn Heb “lifted up his eyes.”

[18:2]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ²¹ 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]  ²² 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.

[20:1]  ²³ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[20:1]  ²⁴ tn Heb “and he sojourned.”

[20:3]  ²⁵ tn Heb “came.”

[20:3]  ²⁶ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ²⁷ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[21:16]  ²⁸ sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ²⁹ tn Heb “said.”

[21:16]  ³⁰ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ³¹ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

[22:5]  ³² tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ³³ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ³⁴ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ³⁵ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ³⁶ 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.

[23:8]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Or “hear me.”

[23:8]  ⁴⁰ tn Heb “intercede for me with.”

[24:30]  ⁴¹ 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]  ⁴² tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁴³ 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.

[24:43]  ⁴⁴ tn Heb “the spring of water.”

[24:43]  ⁴⁵ tn Heb “and it will be.”

[26:25]  ⁴⁶ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ⁴⁷ tn Heb “and they dug there, the servants of Isaac, a well.”

[30:20]  ⁴⁸ sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.

[30:32]  ⁴⁹ tn Heb “pass through.”

[30:32]  ⁵⁰ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ⁵¹ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ⁵² tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[31:25]  ⁵³ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:50]  ⁵⁴ tn Heb “see.”

[31:50]  ⁵⁵ tn Heb “between me and you.”

[34:5]  ⁵⁶ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ⁵⁷ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ⁵⁸ 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.

[34:7]  ⁵⁹ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁶⁰ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁶¹ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁶² tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁶³ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁶⁴ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁶⁵ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[37:7]  ⁶⁶ 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]  ⁶⁷ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[37:35]  ⁶⁸ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁶⁹ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁷⁰ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[38:12]  ⁷¹ sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.

[38:12]  ⁷² tn Heb “and he went up to the shearers of his sheep, he and.”

[38:26]  ⁷³ tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”

[38:26]  sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.

[38:26]  ⁷⁴ tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.

[40:13]  ⁷⁵ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ⁷⁶ tn Heb “according to the former custom.”

[40:14]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn Heb “deal with me [in] kindness.”

[40:14]  ⁸⁰ 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]  ⁸¹ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[41:12]  ⁸² tn Or “slave.”

[41:12]  ⁸³ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ⁸⁴ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ⁸⁵ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:14]  ⁸⁶ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:15]  ⁸⁷ tn Heb “dreamed a dream.”

[41:15]  ⁸⁸ tn Heb “there is no one interpreting.”

[41:15]  ⁸⁹ tn Heb “saying.”

[41:15]  ⁹⁰ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:34]  ⁹¹ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁹² tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁹³ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁹⁴ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[41:48]  ⁹⁵ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁹⁶ tn Heb “all the food.”

[41:48]  ⁹⁷ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[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.”

[43:30]  ¹⁰¹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ¹⁰² tn Heb “and he sought to weep.”

[44:30]  ¹⁰³ tn Heb “his life is bound up in his life.”

[44:31]  ¹⁰⁴ tn Heb “when he sees that there is no boy.”

[45:1]  ¹⁰⁵ tn Heb “all the ones standing beside him.”

[45:1]  ¹⁰⁶ tn Heb “stood.”

[46:26]  ¹⁰⁷ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

[46:29]  ¹⁰⁸ tn Heb “and he appeared to him.”

[47:15]  ¹⁰⁹ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ¹¹⁰ tn The imperfect verbal form has a deliberative force here.