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, ¹  or else you will die.’” ² 

Kejadian 14:14

14:14 When Abram heard that his nephew ³  had been taken captive, he mobilized ⁴  his 318 trained men who had been born in his household, and he pursued the invaders ⁵  as far as Dan. ⁶ 

Kejadian 27:27

27:27 So Jacob ⁷  went over and kissed him. When Isaac caught the scent ⁸  of his clothing, he blessed him, saying,

“Yes, ⁹  my son smells

like the scent of an open field

which the Lord has blessed.

Kejadian 32:18

32:18 then you must say, ¹⁰  ‘They belong ¹¹  to your servant Jacob. ¹²  They have been sent as a gift to my lord Esau. ¹³  In fact Jacob himself is behind us.’” ¹⁴ 

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ¹⁵  because he wanted Jacob’s daughter Dinah ¹⁶  badly. (Now he was more important ¹⁷  than anyone in his father’s household.) ¹⁸ 

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ¹⁹  and lived ²⁰  in the household of his Egyptian master.

Kejadian 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Kejadian 44:23

44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’

[3:3]  ¹ 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]  ² 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).

[14:14]  ³ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ⁴ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ⁵ tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ⁶ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[27:27]  ⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ⁸ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ⁹ tn Heb “see.”

[32:18]  ¹⁰ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ¹¹ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ¹² tn Heb “to your servant, to Jacob.”

[32:18]  ¹³ tn Heb “to my lord, to Esau.”

[32:18]  ¹⁴ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[34:19]  ¹⁵ tn Heb “doing the thing.”

[34:19]  ¹⁶ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ¹⁷ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ¹⁸ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[39:2]  ¹⁹ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ²⁰ tn Heb “and he was.”