Kejadian 2:21-23

2:21 So the Lord God caused the man to fall into a deep sleep, ¹  and while he was asleep, ²  he took part of the man’s side ³  and closed up the place with flesh. ⁴  2:22 Then the Lord God made ⁵  a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,

“This one at last ⁶  is bone of my bones

and flesh of my flesh;

this one will be called ⁷  ‘woman,’

for she was taken out of ⁸  man.” ⁹ 

Kejadian 3:19

3:19 By the sweat of your brow ¹⁰  you will eat food

until you return to the ground, ¹¹ 

for out of it you were taken;

for you are dust, and to dust you will return.” ¹² 

Kejadian 4:11

4:11 So now, you are banished ¹³  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 6:2

6:2 the sons of God ¹⁴  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 6:21

6:21 And you must take ¹⁵  for yourself every kind of food ¹⁶  that is eaten, ¹⁷  and gather it together. ¹⁸  It will be food for you and for them.

Kejadian 7:2

7:2 You must take with you seven ¹⁹  of every kind of clean animal, ²⁰  the male and its mate, ²¹  two of every kind of unclean animal, the male and its mate,

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²² 

Kejadian 14:23-24

14:23 that I will take nothing ²³  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ²⁴  who made Abram rich.’ 14:24 I will take nothing ²⁵  except compensation for what the young men have eaten. ²⁶  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Kejadian 15:10

15:10 So Abram ²⁷  took all these for him and then cut them in two ²⁸  and placed each half opposite the other, ²⁹  but he did not cut the birds in half.

Kejadian 18:5

18:5 And let me get ³⁰  a bit of food ³¹  so that you may refresh yourselves ³²  since you have passed by your servant’s home. After that you may be on your way.” ³³  “All right,” they replied, “you may do as you say.”

Kejadian 18:7-8

18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ³⁴  who quickly prepared it. ³⁵  18:8 Abraham ³⁶  then took some curds and milk, along with the calf that had been prepared, and placed the food ³⁷  before them. They ate while ³⁸  he was standing near them under a tree.

Kejadian 20:2-3

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

20:3 But God appeared ³⁹  to Abimelech in a dream at night and said to him, “You are as good as dead ⁴⁰  because of the woman you have taken, for she is someone else’s wife.” ⁴¹ 

Kejadian 20:14

20:14 So Abimelech gave ⁴²  sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.

Kejadian 21:30

21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ⁴³  that I dug this well.” ⁴⁴ 

Kejadian 24:3

24:3 so that I may make you solemnly promise ⁴⁵  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁴⁶  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 24:22

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ⁴⁷  and two gold bracelets weighing ten shekels ⁴⁸  and gave them to her. ⁴⁹ 

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ⁵⁰  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 24:61

24:61 Then Rebekah and her female servants mounted the camels and rode away with ⁵¹  the man. So Abraham’s servant ⁵²  took Rebekah and left.

Kejadian 24:65

24:65 and asked ⁵³  Abraham’s servant, ⁵⁴  “Who is that man walking in the field toward us?” “That is my master,” the servant replied. ⁵⁵  So she took her veil and covered herself.

Kejadian 24:67

24:67 Then Isaac brought Rebekah ⁵⁶  into his mother Sarah’s tent. He took her ⁵⁷  as his wife and loved her. ⁵⁸  So Isaac was comforted after his mother’s death. ⁵⁹ 

Kejadian 25:20

25:20 When Isaac was forty years old, he married Rebekah, ⁶⁰  the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. ⁶¹ 

Kejadian 26:34

26:34 When ⁶²  Esau was forty years old, ⁶³  he married ⁶⁴  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite.

Kejadian 27:9

27:9 Go to the flock and get me two of the best young goats. I’ll prepare ⁶⁵  them in a tasty way for your father, just the way he loves them.

Kejadian 27:15

27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob.

Kejadian 28:1-2

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ⁶⁶  28:2 Leave immediately ⁶⁷  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother.

Kejadian 28:9

28:9 So Esau went to Ishmael and married ⁶⁸  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Kejadian 28:11

28:11 He reached a certain place ⁶⁹  where he decided to camp because the sun had gone down. ⁷⁰  He took one of the stones ⁷¹  and placed it near his head. ⁷²  Then he fell asleep ⁷³  in that place

Kejadian 28:18

28:18 Early ⁷⁴  in the morning Jacob ⁷⁵  took the stone he had placed near his head ⁷⁶  and set it up as a sacred stone. ⁷⁷  Then he poured oil on top of it.

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ⁷⁸  her servant Zilpah to Jacob as a wife.

Kejadian 30:37

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible.

Kejadian 31:23

31:23 So he took his relatives ⁷⁹  with him and pursued Jacob ⁸⁰  for seven days. ⁸¹  He caught up with ⁸²  him in the hill country of Gilead.

Kejadian 31:34

31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ⁸³  and sat on them.) ⁸⁴  Laban searched the whole tent, but did not find them. ⁸⁵ 

Kejadian 31:46

31:46 Then he ⁸⁶  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ⁸⁷  They ate there by the pile of stones.

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 ⁸⁸  that God is witness to your actions.” ⁸⁹ 

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, ⁹⁰  and sexually assaulted her. ⁹¹ 

Kejadian 34:16

34:16 Then we will give ⁹²  you our daughters to marry, ⁹³  and we will take your daughters as wives for ourselves, and we will live among you and become one people.

Kejadian 34:26

34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.

Kejadian 34:28

34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. ⁹⁴ 

Kejadian 36:2

36:2 Esau took his wives from the Canaanites: ⁹⁵  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter ⁹⁶  of Zibeon the Hivite,

Kejadian 38:20

38:20 Then Judah had his friend Hirah ⁹⁷  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ⁹⁸  but Hirah ⁹⁹  could not find her.

Kejadian 38:23

38:23 Judah said, “Let her keep the things ¹⁰⁰  for herself. Otherwise we will appear to be dishonest. ¹⁰¹  I did indeed send this young goat, but you couldn’t find her.”

Kejadian 38:28

38:28 While she was giving birth, one child ¹⁰²  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 39:20

39:20 Joseph’s master took him and threw him into the prison, ¹⁰³  the place where the king’s prisoners were confined. So he was there in the prison. ¹⁰⁴ 

Kejadian 40:11

40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ¹⁰⁵  cup, and put the cup in Pharaoh’s hand.” ¹⁰⁶ 

Kejadian 42:24

42:24 He turned away from them and wept. When he turned around and spoke to them again, ¹⁰⁷  he had Simeon taken ¹⁰⁸  from them and tied up ¹⁰⁹  before their eyes.

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ¹¹⁰  Simeon is gone. ¹¹¹  And now you want to take ¹¹²  Benjamin! Everything is against me.”

Kejadian 43:12

43:12 Take double the money with you; ¹¹³  you must take back ¹¹⁴  the money that was returned in the mouths of your sacks – perhaps it was an oversight.

Kejadian 44:29

44:29 If you take ¹¹⁵  this one from me too and an accident happens to him, then you will bring down my gray hair ¹¹⁶  in tragedy ¹¹⁷  to the grave.’ ¹¹⁸ 

Kejadian 45:18-19

45:18 Get your father and your households and come to me! Then I will give you ¹¹⁹  the best land in Egypt and you will eat ¹²⁰  the best ¹²¹  of the land.’ 45:19 You are also commanded to say, ¹²²  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.

Kejadian 46:6

46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ¹²³ 

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹²⁴  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 48:9

48:9 Joseph said to his father, “They are the ¹²⁵  sons God has given me in this place.” His father ¹²⁶  said, “Bring them to me so I may bless them.” ¹²⁷ 

Kejadian 48:13

48:13 Joseph positioned them; ¹²⁸  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ¹²⁹ 

Kejadian 48:22

48:22 As one who is above your ¹³⁰  brothers, I give to you the mountain slope, ¹³¹  which I took from the Amorites with my sword and my bow.”

[2:21]  ¹ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ² tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ³ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ⁴ tn Heb “closed up the flesh under it.”

[2:22]  ⁵ tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

[2:23]  ⁶ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

[2:23]  ⁷ tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

[2:23]  sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

[2:23]  ⁸ tn Or “from” (but see v. 22).

[2:23]  ⁹ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

[3:19]  ¹⁰ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ¹¹ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ¹² sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[4:11]  ¹³ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[6:2]  ¹⁴ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[6:21]  ¹⁵ tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

[6:21]  ¹⁶ tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ¹⁷ tn Or “will be eaten.”

[6:21]  ¹⁸ tn Heb “and gather it to you.”

[7:2]  ¹⁹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ²⁰ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ²¹ 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.

[8:20]  ²² sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[14:23]  ²³ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ²⁴ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[14:24]  ²⁵ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ²⁶ tn Heb “except only what the young men have eaten.”

[15:10]  ²⁷ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ²⁸ tn Heb “in the middle.”

[15:10]  ²⁹ 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.

[18:5]  ³⁰ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ³¹ 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]  ³² tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ³³ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:7]  ³⁴ tn Heb “the young man.”

[18:7]  ³⁵ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[18:8]  ³⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ³⁷ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ³⁸ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[20:3]  ³⁹ tn Heb “came.”

[20:3]  ⁴⁰ 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]  ⁴¹ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:14]  ⁴² tn Heb “took and gave.”

[21:30]  ⁴³ tn Heb “that it be for me for a witness.”

[21:30]  ⁴⁴ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[24:3]  ⁴⁵ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁴⁶ tn Heb “because you must not take.”

[24:22]  ⁴⁷ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ⁴⁸ sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

[24:22]  ⁴⁹ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[24:40]  ⁵⁰ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[24:61]  ⁵¹ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ⁵² tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[24:65]  ⁵³ tn Heb “and she said to.”

[24:65]  ⁵⁴ tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

[24:65]  ⁵⁵ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[24:67]  ⁵⁶ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ⁵⁷ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ⁵⁸ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ⁵⁹ tn Heb “after his mother.” This must refer to Sarah’s death.

[25:20]  ⁶⁰ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

[25:20]  ⁶¹ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

[26:34]  ⁶² tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ⁶³ tn Heb “the son of forty years.”

[26:34]  ⁶⁴ tn Heb “took as a wife.”

[27:9]  ⁶⁵ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[28:1]  ⁶⁶ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ⁶⁷ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:9]  ⁶⁸ tn Heb “took for a wife.”

[28:11]  ⁶⁹ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ⁷⁰ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ⁷¹ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ⁷² tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ⁷³ tn Heb “lay down.”

[28:18]  ⁷⁴ tn Heb “and he got up early…and he took.”

[28:18]  ⁷⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ⁷⁶ tn See the note on this phrase in v. 11.

[28:18]  ⁷⁷ tn Heb “standing stone.”

[28:18]  sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

[30:9]  ⁷⁸ 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.”

[31:23]  ⁷⁹ tn Heb “his brothers.”

[31:23]  ⁸⁰ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁸¹ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁸² tn Heb “drew close to.”

[31:34]  ⁸³ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ⁸⁴ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ⁸⁵ tn The word “them” has been supplied in the translation for clarification.

[31:46]  ⁸⁶ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ⁸⁷ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[31:50]  ⁸⁸ tn Heb “see.”

[31:50]  ⁸⁹ tn Heb “between me and you.”

[34:2]  ⁹⁰ 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]  ⁹¹ 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.

[34:16]  ⁹² tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ⁹³ tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

[34:28]  ⁹⁴ tn Heb “and what was in the city and what was in the field they took.”

[36:2]  ⁹⁵ tn Heb “from the daughters of Canaan.”

[36:2]  ⁹⁶ tn Heb “daughter,” but see Gen 36:24-25.

[38:20]  ⁹⁷ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ⁹⁸ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ⁹⁹ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:23]  ¹⁰⁰ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ¹⁰¹ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[38:28]  ¹⁰² tn The word “child” has been supplied in the translation for stylistic reasons.

[39:20]  ¹⁰³ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ¹⁰⁴ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[40:11]  ¹⁰⁵ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ¹⁰⁶ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[42:24]  ¹⁰⁷ tn Heb “and he turned to them and spoke to them.”

[42:24]  ¹⁰⁸ 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]  ¹⁰⁹ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[42:36]  ¹¹⁰ tn Heb “is not.”

[42:36]  ¹¹¹ tn Heb “is not.”

[42:36]  ¹¹² tn The nuance of the imperfect verbal form is desiderative here.

[43:12]  ¹¹³ tn Heb “in your hand.”

[43:12]  ¹¹⁴ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

[44:29]  ¹¹⁵ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ¹¹⁶ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ¹¹⁷ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ¹¹⁸ tn Heb “to Sheol,” the dwelling place of the dead.

[45:18]  ¹¹⁹ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ¹²⁰ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ¹²¹ tn Heb “fat.”

[45:19]  ¹²² tn The words “to say” have been supplied in the translation for stylistic reasons.

[46:6]  ¹²³ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[48:1]  ¹²⁴ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:9]  ¹²⁵ tn Heb “my.”

[48:9]  ¹²⁶ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ¹²⁷ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[48:13]  ¹²⁸ tn Heb “and Joseph took the two of them.”

[48:13]  ¹²⁹ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

[48:22]  ¹³⁰ tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.

[48:22]  ¹³¹ tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).