Kejadian 2:10

2:10 Now ¹  a river flows ²  from Eden ³  to

water the orchard, and from there it divides ⁴  into four headstreams. ⁵ 

Kejadian 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁶  began to multiply on the face of the earth, and daughters were born ⁷  to them, ⁸ 

Kejadian 6:12

6:12 God saw the earth, and indeed ⁹  it was ruined, ¹⁰  for all living creatures ¹¹  on the earth were sinful. ¹² 

Kejadian 6:14

6:14 Make ¹³  for yourself an ark of cypress ¹⁴  wood. Make rooms in the ark, and cover ¹⁵  it with pitch inside and out.

Kejadian 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 8:7

8:7 and sent out a raven; it kept flying ¹⁶  back and forth until the waters had dried up on the earth.

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Kejadian 10:1

The Table of Nations

10:1 This is the account ¹⁷  of Noah’s sons Shem, Ham, and Japheth. Sons ¹⁸  were born ¹⁹  to them after the flood.

Kejadian 10:11

10:11 From that land he went ²⁰  to Assyria, ²¹  where he built Nineveh, ²²  Rehoboth-Ir, ²³  Calah, ²⁴ 

Kejadian 10:19

10:19 and the borders of Canaan extended ²⁵  from Sidon ²⁶  all the way to ²⁷  Gerar as far as Gaza, and all the way to ²⁸  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 11:2

11:2 When the people ²⁹  moved eastward, ³⁰  they found a plain in Shinar ³¹  and settled there.

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ³²  the city.

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 13:12

13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain ³³  and pitched his tents next to Sodom.

Kejadian 14:21

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”

Kejadian 17:4

17:4 “As for me, ³⁴  this ³⁵  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ³⁶  “After I am worn out will I have pleasure, ³⁷  especially when my husband is old too?” ³⁸ 

Kejadian 18:20

18:20 So the Lord said, “The outcry against ³⁹  Sodom and Gomorrah is so great and their sin so blatant ⁴⁰ 

Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ⁴¹ 

Kejadian 20:8

20:8 Early in the morning ⁴²  Abimelech summoned ⁴³  all his servants. When he told them about all these things, ⁴⁴  they ⁴⁵  were terrified.

Kejadian 21:8

21:8 The child grew and was weaned. Abraham prepared ⁴⁶  a great feast on the day that Isaac was weaned. ⁴⁷ 

Kejadian 21:20

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁴⁸  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁴⁹  replied.

Kejadian 22:18

22:18 Because you have obeyed me, ⁵⁰  all the nations of the earth will pronounce blessings on one another ⁵¹  using the name of your descendants.’”

Kejadian 24:21

24:21 Silently the man watched her with interest to determine ⁵²  if the Lord had made his journey successful ⁵³  or not.

Kejadian 24:38

24:38 but you must go to the family of my father and to my relatives to find ⁵⁴  a wife for my son.’

Kejadian 24:59-61

24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: ⁵⁵ 

“Our sister, may you become the mother ⁵⁶  of thousands of ten thousands!

May your descendants possess the strongholds ⁵⁷  of their enemies.”

24:61 Then Rebekah and her female servants mounted the camels and rode away with ⁵⁸  the man. So Abraham’s servant ⁵⁹  took Rebekah and left.

Kejadian 25:21

25:21 Isaac prayed to ⁶⁰  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ⁶¹  this man or his wife will surely be put to death.” ⁶² 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁶³  Isaac sent them off; they separated on good terms. ⁶⁴ 

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ⁶⁵  did you find it so quickly, ⁶⁶  my son?” “Because the Lord your God brought it to me,” ⁶⁷  he replied. ⁶⁸ 

Kejadian 28:16

28:16 Then Jacob woke up ⁶⁹  and thought, ⁷⁰  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 31:7

31:7 but your father has humiliated ⁷¹  me and changed my wages ten times. But God has not permitted him to do me any harm.

Kejadian 31:14

31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance ⁷²  in our father’s house?

Kejadian 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ⁷³  good-bye. You have acted foolishly!

Kejadian 31:40

31:40 I was consumed by scorching heat ⁷⁴  during the day and by piercing cold ⁷⁵  at night, and I went without sleep. ⁷⁶ 

Kejadian 31:47

31:47 Laban called it Jegar Sahadutha, ⁷⁷  but Jacob called it Galeed. ⁷⁸ 

Kejadian 31:49

31:49 It was also called Mizpah ⁷⁹  because he said, “May the Lord watch ⁸⁰  between us ⁸¹  when we are out of sight of one another. ⁸² 

Kejadian 34:2

34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ⁸³  and sexually assaulted her. ⁸⁴ 

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ⁸⁵ 

Kejadian 35:17-18

35:17 When her labor was at its hardest, ⁸⁶  the midwife said to her, “Don’t be afraid, for you are having another son.” ⁸⁷  35:18 With her dying breath, ⁸⁸  she named him Ben-Oni. ⁸⁹  But his father called him Benjamin instead. ⁹⁰ 

Kejadian 35:27

35:27 So Jacob came back to his father Isaac in Mamre, ⁹¹  to Kiriath Arba ⁹²  (that is, Hebron), where Abraham and Isaac had stayed. ⁹³ 

Kejadian 36:14

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ⁹⁴  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁹⁵  for after all, he is our brother, our own flesh.” His brothers agreed. ⁹⁶ 

Kejadian 37:29-30

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁹⁷  He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?”

Kejadian 37:33

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ⁹⁸  Joseph has surely been torn to pieces!”

Kejadian 37:36

37:36 Now ⁹⁹  in Egypt the Midianites ¹⁰⁰  sold Joseph ¹⁰¹  to Potiphar, one of Pharaoh’s officials, the captain of the guard. ¹⁰² 

Kejadian 38:5

38:5 Then she had ¹⁰³  yet another son, whom she named Shelah. She gave birth to him in Kezib. ¹⁰⁴ 

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ¹⁰⁵  Potiphar appointed Joseph ¹⁰⁶  overseer of his household and put him in charge ¹⁰⁷  of everything he owned.

Kejadian 40:9

40:9 So the chief cupbearer told his dream to Joseph: ¹⁰⁸  “In my dream, there was a vine in front of me.

Kejadian 41:9-10

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ¹⁰⁹  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 41:21

41:21 When they had eaten them, ¹¹⁰  no one would have known ¹¹¹  that they had done so, for they were just as bad-looking as before. Then I woke up.

Kejadian 41:50

41:50 Two sons were born to Joseph before the famine came. ¹¹²  Asenath daughter of Potiphera, priest of On, was their mother. ¹¹³ 

Kejadian 42:23

42:23 (Now ¹¹⁴  they did not know that Joseph could understand them, ¹¹⁵  for he was speaking through an interpreter.) ¹¹⁶ 

Kejadian 45:6

45:6 For these past two years there has been famine in ¹¹⁷  the land and for five more years there will be neither plowing nor harvesting.

Kejadian 45:15

45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

Kejadian 45:21

45:21 So the sons of Israel did as he said. ¹¹⁸  Joseph gave them wagons as Pharaoh had instructed, ¹¹⁹  and he gave them provisions for the journey.

Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ¹²⁰  Joseph will close your eyes.” ¹²¹ 

Kejadian 46:16

46:16 The sons of Gad:

Zephon, ¹²²  Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

Kejadian 46:19

46:19 The sons of Rachel the wife of Jacob:

Joseph and Benjamin.

Kejadian 49:13

49:13 Zebulun will live ¹²³  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ¹²⁴ 

Kejadian 50:16

50:16 So they sent word ¹²⁵  to Joseph, saying, “Your father gave these instructions before he died:

[2:10]  ¹ tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.

[2:10]  ² tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.

[2:10]  ³ sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.

[2:10]  ⁴ tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)

[2:10]  ⁵ tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”

[6:1]  ⁶ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ⁷ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁸ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[6:12]  ⁹ tn Or “God saw how corrupt the earth was.”

[6:12]  ¹⁰ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹¹ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ¹² tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[6:14]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[8:7]  ¹⁶ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[10:1]  ¹⁷ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ¹⁸ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ¹⁹ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:11]  ²⁰ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ²¹ tn Heb “Asshur.”

[10:11]  ²² sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ²³ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ²⁴ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[10:19]  ²⁵ tn Heb “were.”

[10:19]  ²⁶ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ²⁷ tn Heb “as you go.”

[10:19]  ²⁸ tn Heb “as you go.”

[11:2]  ²⁹ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ³⁰ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ³¹ tn Heb “in the land of Shinar.”

[11:2]  sn Shinar is the region of Babylonia.

[11:8]  ³² tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

[13:12]  ³³ tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.

[17:4]  ³⁴ tn Heb “I.”

[17:4]  ³⁵ tn Heb “is” (הִנֵּה, hinneh).

[18:12]  ³⁶ tn Heb “saying.”

[18:12]  ³⁷ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ³⁸ tn The word “too” has been added in the translation for stylistic reasons.

[18:20]  ³⁹ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ⁴⁰ tn Heb “heavy.”

[19:18]  ⁴¹ tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[20:8]  ⁴² tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ⁴³ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ⁴⁴ tn Heb “And he spoke all these things in their ears.”

[20:8]  ⁴⁵ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[21:8]  ⁴⁶ tn Heb “made.”

[21:8]  ⁴⁷ sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.

[22:1]  ⁴⁸ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁴⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:18]  ⁵⁰ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ⁵¹ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[24:21]  ⁵² tn Heb “to know.”

[24:21]  ⁵³ tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).

[24:38]  ⁵⁴ tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[24:60]  ⁵⁵ tn Heb “and said to her.”

[24:60]  ⁵⁶ tn Heb “become thousands of ten thousands.”

[24:60]  sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).

[24:60]  ⁵⁷ tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.

[24:61]  ⁵⁸ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ⁵⁹ tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[25:21]  ⁶⁰ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[26:11]  ⁶¹ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ⁶² tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[26:31]  ⁶³ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁶⁴ tn Heb “and they went from him in peace.”

[27:20]  ⁶⁵ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ⁶⁶ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ⁶⁷ tn Heb “caused to meet before me.”

[27:20]  ⁶⁸ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[28:16]  ⁶⁹ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁷⁰ tn Heb “said.”

[31:7]  ⁷¹ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[31:14]  ⁷² tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

[31:28]  ⁷³ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:40]  ⁷⁴ tn Or “by drought.”

[31:40]  ⁷⁵ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ⁷⁶ tn Heb “and my sleep fled from my eyes.”

[31:47]  ⁷⁷ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  ⁷⁸ sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

[31:49]  ⁷⁹ tn Heb “and Mizpah.”

[31:49]  ⁸⁰ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁸¹ tn Heb “between me and you.”

[31:49]  ⁸² tn Heb “for we will be hidden, each man from his neighbor.”

[34:2]  ⁸³ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁸⁴ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[35:10]  ⁸⁵ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[35:17]  ⁸⁶ tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).

[35:17]  ⁸⁷ sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

[35:18]  ⁸⁸ tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.

[35:18]  ⁸⁹ sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.

[35:18]  ⁹⁰ tn The disjunctive clause is contrastive.

[35:18]  sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and “son of my suffering” would not do (see the incident in 1 Chr 4:9-10), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, “The Night of Death,” HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means “son of the [or “my”] right hand.” The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, “sons of the south” (since the term “right hand” can also mean “south” in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, “The Birth of Benjamin,” JBL 75 (1956): 194-201.

[35:27]  ⁹¹ tn This is an adverbial accusative of location.

[35:27]  ⁹² tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”

[35:27]  ⁹³ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.

[36:14]  ⁹⁴ tn Heb “daughter,” but see Gen 36:24-25.

[37:27]  ⁹⁵ tn Heb “let not our hand be upon him.”

[37:27]  ⁹⁶ tn Heb “listened.”

[37:29]  ⁹⁷ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:33]  ⁹⁸ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[37:36]  ⁹⁹ tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.

[37:36]  ¹⁰⁰ tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”

[37:36]  ¹⁰¹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:36]  ¹⁰² sn The expression captain of the guard might indicate that Potiphar was the chief executioner.

[38:5]  ¹⁰³ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ¹⁰⁴ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[39:4]  ¹⁰⁵ 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]  ¹⁰⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ¹⁰⁷ tn Heb “put into his hand.”

[40:9]  ¹⁰⁸ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[41:9]  ¹⁰⁹ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:21]  ¹¹⁰ tn Heb “when they went inside them.”

[41:21]  ¹¹¹ tn Heb “it was not known.”

[41:50]  ¹¹² tn Heb “before the year of the famine came.”

[41:50]  ¹¹³ tn Heb “gave birth for him.”

[42:23]  ¹¹⁴ tn The disjunctive clause provides supplemental information that is important to the story.

[42:23]  ¹¹⁵ tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.

[42:23]  ¹¹⁶ tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.

[45:6]  ¹¹⁷ tn Heb “the famine [has been] in the midst of.”

[45:21]  ¹¹⁸ tn Heb “and the sons of Israel did so.”

[45:21]  ¹¹⁹ tn Heb “according to the mouth of Pharaoh.”

[46:4]  ¹²⁰ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ¹²¹ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[46:16]  ¹²² tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

[49:13]  ¹²³ tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

[49:13]  ¹²⁴ map For location see Map1 A1; JP3 F3; JP4 F3.

[50:16]  ¹²⁵ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.