Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ¹  He journeyed ²  to the region of Aram Naharaim ³  and the city of Nahor.

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ⁴  of my master’s brother for his son.

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ⁵  until I come to my lord at Seir.”

Kejadian 44:16

44:16 Judah replied, “What can we say ⁶  to my lord? What can we speak? How can we clear ourselves? ⁷  God has exposed the sin of your servants! ⁸  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 44:18

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ⁹  Please do not get angry with your servant, ¹⁰  for you are just like Pharaoh. ¹¹ 

[24:10]  ¹ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ² tn Heb “and he arose and went.”

[24:10]  ³ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

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

[24:48]  ⁴ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[33:14]  ⁵ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[44:16]  ⁶ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁷ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁸ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[44:18]  ⁹ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ¹⁰ tn Heb “and let not your anger burn against your servant.”

[44:18]  ¹¹ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.