Kejadian 21:25

21:25 But Abraham lodged a complaint ¹  against Abimelech concerning a well ²  that Abimelech’s servants had seized. ³ 

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ⁴  and there is no one who can interpret ⁵  it. But I have heard about you, that ⁶  you can interpret dreams.” ⁷ 

Kejadian 20:2

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

Kejadian 26:21

26:21 His servants ⁸  dug another well, but they quarreled over it too, so Isaac named it ⁹  Sitnah. ¹⁰ 

Kejadian 26:32

26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. ¹¹ 

Kejadian 42:9

42:9 Then Joseph remembered ¹²  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ¹³ 

Kejadian 43:7

43:7 They replied, “The man questioned us ¹⁴  thoroughly ¹⁵  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ¹⁶  So we answered him in this way. ¹⁷  How could we possibly know ¹⁸  that he would say, ¹⁹  ‘Bring your brother down’?”

Kejadian 29:13

29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ²⁰  told Laban how he was related to him. ²¹ 

Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ²²  or else you will die.’” ²³ 

Kejadian 20:13

20:13 When God made me wander ²⁴  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ²⁵  Every place we go, say about me, “He is my brother.”’”

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ²⁶  she quickly summoned ²⁷  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ²⁸ 

Kejadian 17:20

17:20 As for Ishmael, I have heard you. ²⁹  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ³⁰  He will become the father of twelve princes; ³¹  I will make him into a great nation.

Kejadian 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ³²  named it ³³  Rehoboth, ³⁴  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ³⁵  was taking care of ³⁶  the flocks with his brothers. Now he was a youngster ³⁷  working with the sons of Bilhah and Zilpah, his father’s wives. ³⁸  Joseph brought back a bad report about them ³⁹  to their father.

Kejadian 12:20

12:20 Pharaoh gave his men orders about Abram, ⁴⁰  and so they expelled him, along with his wife and all his possessions.

Kejadian 21:16

21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ⁴¹  away; for she thought, ⁴²  “I refuse to watch the child die.” ⁴³  So she sat across from him and wept uncontrollably. ⁴⁴ 

Kejadian 2:17

2:17 but ⁴⁵  you must not eat ⁴⁶  from the tree of the knowledge of good and evil, for when ⁴⁷  you eat from it you will surely die.” ⁴⁸ 

Kejadian 43:27

43:27 He asked them how they were doing. ⁴⁹  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Kejadian 49:30

49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite.

Kejadian 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ⁵⁰  you did not tell me. I did not hear about it until today.”

Kejadian 33:18

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near ⁵¹  the city.

Kejadian 34:5

34:5 When ⁵²  Jacob heard that Shechem ⁵³  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ⁵⁴  until they came in.

Kejadian 24:9

24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. ⁵⁵ 

Kejadian 45:12

45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. ⁵⁶ 

Kejadian 47:21

47:21 Joseph ⁵⁷  made all the people slaves ⁵⁸  from one end of Egypt’s border to the other end of it.

Kejadian 2:9

2:9 The Lord God made all kinds of trees grow from the soil, ⁵⁹  every tree that was pleasing to look at ⁶⁰  and good for food. (Now ⁶¹  the tree of life ⁶²  and the tree of the knowledge of good and evil ⁶³  were in the middle of the orchard.)

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ⁶⁴  He was afraid to say, “She is my wife,” for he thought to himself, ⁶⁵  “The men of this place will kill me to get ⁶⁶  Rebekah because she is very beautiful.”

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ⁶⁷  pregnant

and are about to give birth ⁶⁸  to a son.

You are to name him Ishmael, ⁶⁹ 

for the Lord has heard your painful groans. ⁷⁰ 

Kejadian 17:15

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ⁷¹  Sarah ⁷²  will be her name.

Kejadian 18:20

18:20 So the Lord said, “The outcry against ⁷³  Sodom and Gomorrah is so great and their sin so blatant ⁷⁴ 

Kejadian 19:13

19:13 because we are about to destroy ⁷⁵  it. The outcry against this place ⁷⁶  is so great before the Lord that he ⁷⁷  has sent us to destroy it.”

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ⁷⁸  Everyone who hears about this ⁷⁹  will laugh ⁸⁰  with me.”

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 32:30

32:30 So Jacob named the place Peniel, ⁸¹  explaining, ⁸²  “Certainly ⁸³  I have seen God face to face ⁸⁴  and have survived.” ⁸⁵ 

Kejadian 34:6

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ⁸⁶ 

Kejadian 45:20

45:20 Don’t worry ⁸⁷  about your belongings, for the best of all the land of Egypt will be yours.’”

Kejadian 48:2

48:2 When Jacob was told, ⁸⁸  “Your son Joseph has just ⁸⁹  come to you,” Israel regained strength and sat up on his bed.

Kejadian 3:22

3:22 And the Lord God said, “Now ⁹⁰  that the man has become like one of us, ⁹¹  knowing ⁹²  good and evil, he must not be allowed ⁹³  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 2:16

2:16 Then the Lord God commanded ⁹⁴  the man, “You may freely eat ⁹⁵  fruit ⁹⁶  from every tree of the orchard,

Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ⁹⁷  and you will be like divine beings who know ⁹⁸  good and evil.” ⁹⁹ 

Kejadian 15:10

15:10 So Abram ¹⁰⁰  took all these for him and then cut them in two ¹⁰¹  and placed each half opposite the other, ¹⁰²  but he did not cut the birds in half.

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹⁰³  to her authority.

Kejadian 16:12

16:12 He will be a wild donkey ¹⁰⁴  of a man.

He will be hostile to everyone, ¹⁰⁵ 

and everyone will be hostile to him. ¹⁰⁶ 

He will live away from ¹⁰⁷  his brothers.”

Kejadian 23:17

23:17 So Abraham secured ¹⁰⁸  Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border,

Kejadian 24:29

24:29 (Now Rebekah had a brother named Laban.) ¹⁰⁹  Laban rushed out to meet the man at the spring.

Kejadian 25:18

25:18 His descendants ¹¹⁰  settled from Havilah to Shur, which runs next ¹¹¹  to Egypt all the way ¹¹²  to Asshur. ¹¹³  They settled ¹¹⁴  away from all their relatives. ¹¹⁵ 

Kejadian 25:22

25:22 But the children struggled ¹¹⁶  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ¹¹⁷  So she asked the Lord, ¹¹⁸ 

Kejadian 34:16

34:16 Then we will give ¹¹⁹  you our daughters to marry, ¹²⁰  and we will take your daughters as wives for ourselves, and we will live among you and become one people.

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ¹²¹  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 37:14

37:14 So Jacob ¹²²  said to him, “Go now and check on ¹²³  the welfare ¹²⁴  of your brothers and of the flocks, and bring me word.” So Jacob ¹²⁵  sent him from the valley of Hebron.

Kejadian 39:6

39:6 So Potiphar ¹²⁶  left ¹²⁷  everything he had in Joseph’s care; ¹²⁸  he gave no thought ¹²⁹  to anything except the food he ate. ¹³⁰ 

Now Joseph was well built and good-looking. ¹³¹ 

Kejadian 40:14

40:14 But remember me ¹³²  when it goes well for you, and show ¹³³  me kindness. ¹³⁴  Make mention ¹³⁵  of me to Pharaoh and bring me out of this prison, ¹³⁶ 

Kejadian 45:13

45:13 So tell ¹³⁷  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ¹³⁸ 

Kejadian 50:13

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

[21:25]  ¹ tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.

[21:25]  ² tn Heb “concerning the matter of the well of water.”

[21:25]  ³ tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.

[41:15]  ⁴ tn Heb “dreamed a dream.”

[41:15]  ⁵ tn Heb “there is no one interpreting.”

[41:15]  ⁶ tn Heb “saying.”

[41:15]  ⁷ 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.”

[26:21]  ⁸ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ⁹ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ¹⁰ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[26:32]  ¹¹ tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[42:9]  ¹² sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ¹³ tn Heb “to see the nakedness of the land you have come.”

[43:7]  ¹⁴ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ¹⁵ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ¹⁶ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ¹⁷ tn Heb “and we told to him according to these words.”

[43:7]  ¹⁸ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ¹⁹ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[29:13]  ²⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ²¹ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[3:3]  ²² sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ²³ tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[20:13]  ²⁴ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ²⁵ tn Heb “This is your loyal deed which you can do for me.”

[27:42]  ²⁶ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ²⁷ tn Heb “she sent and called for.”

[27:42]  ²⁸ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[17:20]  ²⁹ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ³⁰ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ³¹ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[26:22]  ³² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ³³ tn Heb “and he called its name.”

[26:22]  ³⁴ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[37:2]  ³⁵ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ³⁶ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ³⁷ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ³⁸ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ³⁹ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[12:20]  ⁴⁰ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[21:16]  ⁴¹ sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ⁴² tn Heb “said.”

[21:16]  ⁴³ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ⁴⁴ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

[2:17]  ⁴⁵ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ⁴⁶ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ⁴⁷ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁴⁸ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[43:27]  ⁴⁹ tn Heb “concerning peace.”

[21:26]  ⁵⁰ tn Heb “and also.”

[33:18]  ⁵¹ tn Heb “in front of.”

[34:5]  ⁵² tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ⁵³ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ⁵⁴ sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[24:9]  ⁵⁵ tn Heb “and he swore to him concerning this matter.”

[45:12]  ⁵⁶ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

[47:21]  ⁵⁷ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[47:21]  ⁵⁸ tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”

[2:9]  ⁵⁹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ⁶⁰ tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ⁶¹ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁶² tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁶³ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[26:7]  ⁶⁴ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ⁶⁵ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ⁶⁶ tn Heb “kill me on account of.”

[16:11]  ⁶⁷ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ⁶⁸ tn The active participle refers here to something that is about to happen.

[16:11]  ⁶⁹ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ⁷⁰ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[17:15]  ⁷¹ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ⁷² sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[18:20]  ⁷³ 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]  ⁷⁴ tn Heb “heavy.”

[19:13]  ⁷⁵ tn The Hebrew participle expresses an imminent action here.

[19:13]  ⁷⁶ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ⁷⁷ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[21:6]  ⁷⁸ tn Heb “Laughter God has made for me.”

[21:6]  ⁷⁹ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ⁸⁰ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[32:30]  ⁸¹ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ⁸² tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ⁸³ tn Or “because.”

[32:30]  ⁸⁴ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁸⁵ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[34:6]  ⁸⁶ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[45:20]  ⁸⁷ tn Heb “let not your eye regard.”

[48:2]  ⁸⁸ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁸⁹ tn Heb “Look, your son Joseph.”

[3:22]  ⁹⁰ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ⁹¹ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ⁹² tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ⁹³ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[2:16]  ⁹⁴ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ⁹⁵ tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ⁹⁶ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[3:5]  ⁹⁷ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ⁹⁸ tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ⁹⁹ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[15:10]  ¹⁰⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ¹⁰¹ tn Heb “in the middle.”

[15:10]  ¹⁰² 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.

[16:9]  ¹⁰³ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[16:12]  ¹⁰⁴ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹⁰⁵ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹⁰⁶ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹⁰⁷ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[23:17]  ¹⁰⁸ tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.

[24:29]  ¹⁰⁹ tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.

[25:18]  ¹¹⁰ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ¹¹¹ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ¹¹² tn Heb “as you go.”

[25:18]  ¹¹³ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ¹¹⁴ tn Heb “he fell.”

[25:18]  ¹¹⁵ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[25:22]  ¹¹⁶ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ¹¹⁷ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ¹¹⁸ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[34:16]  ¹¹⁹ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ¹²⁰ 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.

[35:22]  ¹²¹ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).

[37:14]  ¹²² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ¹²³ tn Heb “see.”

[37:14]  ¹²⁴ tn Heb “peace.”

[37:14]  ¹²⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[39:6]  ¹²⁶ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ¹²⁷ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ¹²⁸ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ¹²⁹ tn Heb “did not know.”

[39:6]  ¹³⁰ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ¹³¹ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[40:14]  ¹³² tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ¹³³ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ¹³⁴ tn Heb “deal with me [in] kindness.”

[40:14]  ¹³⁵ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ¹³⁶ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[45:13]  ¹³⁷ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ¹³⁸ tn Heb “and hurry and bring down my father to here.”