Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 17:14

17:14 Any uncircumcised male ¹  who has not been circumcised in the flesh of his foreskin will be cut off ²  from his people – he has failed to carry out my requirement.” ³ 

Kejadian 24:63

24:63 He ⁴  went out to relax ⁵  in the field in the early evening. ⁶  Then he looked up ⁷  and saw that ⁸  there were camels approaching.

Kejadian 30:3

30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ⁹  her so that she can bear ¹⁰  children ¹¹  for me ¹²  and I can have a family through her.” ¹³ 

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ¹⁴  her servant Zilpah to Jacob as a wife.

Kejadian 36:14

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ¹⁵  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

Kejadian 39:17

39:17 This is what she said to him: ¹⁶  “That Hebrew slave ¹⁷  you brought to us tried to humiliate me, ¹⁸ 

Kejadian 44:9

44:9 If one of us has it, ¹⁹  he will die, and the rest of us will become my lord’s slaves!”

Kejadian 49:15

49:15 When he sees ²⁰  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ²¹ 

[17:14]  ¹ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ² tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ³ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[24:63]  ⁴ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ⁵ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ⁶ tn Heb “at the turning of the evening.”

[24:63]  ⁷ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ⁸ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[30:3]  ⁹ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ¹⁰ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ¹¹ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ¹² tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ¹³ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:9]  ¹⁴ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[36:14]  ¹⁵ tn Heb “daughter,” but see Gen 36:24-25.

[39:17]  ¹⁶ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ¹⁷ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ¹⁸ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[44:9]  ¹⁹ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[49:15]  ²⁰ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ²¹ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.