Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ¹  It was so.

Kejadian 6:18

6:18 but I will confirm ²  my covenant with you. You will enter ³  the ark – you, your sons, your wife, and your sons’ wives with you.

Kejadian 7:2

7:2 You must take with you seven ⁴  of every kind of clean animal, ⁵  the male and its mate, ⁶  two of every kind of unclean animal, the male and its mate,

Kejadian 7:13

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. ⁷ 

Kejadian 13:6

13:6 But the land could ⁸  not support them while they were living side by side. ⁹  Because their possessions were so great, they were not able to live ¹⁰  alongside one another.

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ¹¹ 

Kejadian 15:7

15:7 The Lord said ¹²  to him, “I am the Lord ¹³  who brought you out from Ur of the Chaldeans ¹⁴  to give you this land to possess.”

Kejadian 15:10

15:10 So Abram ¹⁵  took all these for him and then cut them in two ¹⁶  and placed each half opposite the other, ¹⁷  but he did not cut the birds in half.

Kejadian 17:13

17:13 They must indeed be circumcised, ¹⁸  whether born in your house or bought with money. The sign of my covenant ¹⁹  will be visible in your flesh as a permanent ²⁰  reminder.

Kejadian 20:3

20:3 But God appeared ²¹  to Abimelech in a dream at night and said to him, “You are as good as dead ²²  because of the woman you have taken, for she is someone else’s wife.” ²³ 

Kejadian 20:16

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ²⁴  to your ‘brother.’ ²⁵  This is compensation for you so that you will stand vindicated before all who are with you.” ²⁶ 

Kejadian 21:17

21:17 But God heard the boy’s voice. ²⁷  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²⁸  Hagar? Don’t be afraid, for God has heard ²⁹  the boy’s voice right where he is crying.

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ³⁰  also has borne children to your brother Nahor –

Kejadian 23:8

23:8 Then he said to them, “If you agree ³¹  that I may bury my dead, ³²  then hear me out. ³³  Ask ³⁴  Ephron the son of Zohar

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ³⁵  to this land? Must I then ³⁶  take your son back to the land from which you came?”

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ³⁷  He journeyed ³⁸  to the region of Aram Naharaim ³⁹  and the city of Nahor.

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁴⁰  for my master! The Lord has led me ⁴¹  to the house ⁴²  of my master’s relatives!” ⁴³ 

Kejadian 24:33

24:33 When food was served, ⁴⁴  he said, “I will not eat until I have said what I want to say.” ⁴⁵  “Tell us,” Laban said. ⁴⁶ 

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ⁴⁷  of my master’s brother for his son.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁴⁸  and sent them off to the east, away from his son Isaac. ⁴⁹ 

Kejadian 28:9

28:9 So Esau went to Ishmael and married ⁵⁰  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

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 ⁵¹  to eat and clothing to wear,

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 ⁵²  that God is witness to your actions.” ⁵³ 

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ⁵⁴  and saw that Esau was coming ⁵⁵  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Kejadian 34:23

34:23 If we do so, ⁵⁶  won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ⁵⁷  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ⁵⁸ 

Kejadian 36:15

36:15 These were the chiefs ⁵⁹  among the descendants ⁶⁰  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 36:40

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,

Kejadian 37:9

37:9 Then he had another dream, ⁶¹  and told it to his brothers. “Look,” ⁶²  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ⁶³  and saw ⁶⁴  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁶⁵ 

Kejadian 37:32

37:32 Then they brought the special tunic to their father ⁶⁶  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 38:9

38:9 But Onan knew that the child ⁶⁷  would not be considered his. ⁶⁸  So whenever ⁶⁹  he had sexual relations with ⁷⁰  his brother’s wife, he withdrew prematurely ⁷¹  so as not to give his brother a descendant.

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ⁷²  and there is no one who can interpret ⁷³  it. But I have heard about you, that ⁷⁴  you can interpret dreams.” ⁷⁵ 

Kejadian 41:30

41:30 But seven years of famine will occur ⁷⁶  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ⁷⁷  the land.

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ⁷⁸  Only I, the king, will be greater than you. ⁷⁹ 

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 44:17-18

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁸⁰  you may go back ⁸¹  to your father in peace.”

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ⁸²  Please do not get angry with your servant, ⁸³  for you are just like Pharaoh. ⁸⁴ 

Kejadian 44:32

44:32 Indeed, ⁸⁵  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 45:8

45:8 So now, it is not you who sent me here, but God. He has made me an adviser ⁸⁶  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 46:8

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

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.) ⁸⁷ 

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ⁸⁸  the years of my travels ⁸⁹  are 130. All ⁹⁰  the years of my life have been few and painful; ⁹¹  the years of my travels are not as long as those of my ancestors.” ⁹² 

Kejadian 47:17

47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. ⁹³  He got them through that year by giving them food in exchange for livestock.

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ⁹⁴ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ⁹⁵ 

until he comes to whom it belongs; ⁹⁶ 

the nations will obey him. ⁹⁷ 

Kejadian 50:3

50:3 They took forty days, for that is the full time needed for embalming. ⁹⁸  The Egyptians mourned ⁹⁹  for him seventy days. ¹⁰⁰ 

Kejadian 50:15

50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay ¹⁰¹  us in full ¹⁰²  for all the harm ¹⁰³  we did to him?”

[1:24]  ¹ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[6:18]  ² tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ³ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[7:2]  ⁴ tn Or “seven pairs” (cf. NRSV).

[7:2]  ⁵ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁶ 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.

[7:13]  ⁷ tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

[13:6]  ⁸ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ⁹ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ¹⁰ tn The same infinitive occurs here, serving as the object of the verb.

[13:16]  ¹¹ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[15:7]  ¹² tn Heb “And he said.”

[15:7]  ¹³ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ¹⁴ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[15:10]  ¹⁵ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ¹⁶ tn Heb “in the middle.”

[15:10]  ¹⁷ tn Heb “to meet its neighbor.”

[15:10]  sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

[17:13]  ¹⁸ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹⁹ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ²⁰ tn Or “an eternal.”

[20:3]  ²¹ tn Heb “came.”

[20:3]  ²² 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]  ²³ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:16]  ²⁴ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ²⁵ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ²⁶ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[21:17]  ²⁷ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ²⁸ tn Heb “What to you?”

[21:17]  ²⁹ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[22:20]  ³⁰ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[23:8]  ³¹ 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]  ³² 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]  ³³ tn Or “hear me.”

[23:8]  ³⁴ tn Heb “intercede for me with.”

[24:5]  ³⁵ tn Heb “to go after me.”

[24:5]  ³⁶ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[24:10]  ³⁷ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ³⁸ tn Heb “and he arose and went.”

[24:10]  ³⁹ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[24:27]  ⁴⁰ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁴¹ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁴² tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁴³ tn Heb “brothers.”

[24:33]  ⁴⁴ tn Heb “and food was placed before him.”

[24:33]  ⁴⁵ tn Heb “my words.”

[24:33]  ⁴⁶ 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.

[24:48]  ⁴⁷ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[25:6]  ⁴⁸ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁴⁹ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[28:9]  ⁵⁰ tn Heb “took for a wife.”

[28:20]  ⁵¹ tn Heb “bread,” although the term can be used for food in general.

[31:50]  ⁵² tn Heb “see.”

[31:50]  ⁵³ tn Heb “between me and you.”

[33:1]  ⁵⁴ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ⁵⁵ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[34:23]  ⁵⁶ tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[35:11]  ⁵⁷ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ⁵⁸ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[36:15]  ⁵⁹ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ⁶⁰ tn Or “sons.”

[37:9]  ⁶¹ tn Heb “And he dreamed yet another dream.”

[37:9]  ⁶² tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:25]  ⁶³ tn Heb “lifted up their eyes.”

[37:25]  ⁶⁴ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁶⁵ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:32]  ⁶⁶ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[38:9]  ⁶⁷ tn Heb “offspring.”

[38:9]  ⁶⁸ tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ⁶⁹ tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.

[38:9]  ⁷⁰ tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ⁷¹ tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[41:15]  ⁷² tn Heb “dreamed a dream.”

[41:15]  ⁷³ tn Heb “there is no one interpreting.”

[41:15]  ⁷⁴ tn Heb “saying.”

[41:15]  ⁷⁵ 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.”

[41:30]  ⁷⁶ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ⁷⁷ tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

[41:40]  ⁷⁸ 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]  ⁷⁹ tn Heb “only the throne, I will be greater than you.”

[44:17]  ⁸⁰ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁸¹ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[44:18]  ⁸² tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ⁸³ tn Heb “and let not your anger burn against your servant.”

[44:18]  ⁸⁴ 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]  ⁸⁵ tn Or “for.”

[45:8]  ⁸⁶ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[46:26]  ⁸⁷ 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).

[47:9]  ⁸⁸ tn Heb “the days of.”

[47:9]  ⁸⁹ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁹⁰ tn Heb “the days of.”

[47:9]  ⁹¹ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁹² tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[47:17]  ⁹³ tn The definite article is translated here as a possessive pronoun.

[49:6]  ⁹⁴ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[49:10]  ⁹⁵ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ⁹⁶ tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ⁹⁷ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[50:3]  ⁹⁸ tn Heb “and forty days were fulfilled for him, for thus are fulfilled the days of embalming.”

[50:3]  ⁹⁹ tn Heb “wept.”

[50:3]  ¹⁰⁰ sn Seventy days. This probably refers to a time of national mourning.

[50:15]  ¹⁰¹ tn The imperfect tense could be a simple future; it could also have a desiderative nuance.

[50:15]  ¹⁰² tn The infinitive absolute makes the statement emphatic, “repay in full.”

[50:15]  ¹⁰³ tn Or “evil.”