Kejadian 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ¹  to Joseph, Jacob said to Laban, “Send ²  me on my way so that I can go ³  home to my own country. ⁴ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ⁵ 

Kejadian 37:3

37:3 Now Israel loved Joseph more than all his sons ⁶  because he was a son born to him late in life, ⁷  and he made a special ⁸  tunic for him.

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ⁹  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ¹⁰  Joseph replied. ¹¹ 

Kejadian 37:17

37:17 The man said, “They left this area, ¹²  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ¹³  Potiphar appointed Joseph ¹⁴  overseer of his household and put him in charge ¹⁵  of everything he owned.

Kejadian 39:7

39:7 Soon after these things, his master’s wife took notice of ¹⁶  Joseph and said, “Have sex with me.” ¹⁷ 

Kejadian 39:10

39:10 Even though she continued to speak ¹⁸  to Joseph day after day, he did not respond ¹⁹  to her invitation to have sex with her. ²⁰ 

Kejadian 39:20-21

39:20 Joseph’s master took him and threw him into the prison, ²¹  the place where the king’s prisoners were confined. So he was there in the prison. ²² 

39:21 But the Lord was with Joseph and showed him kindness. ²³  He granted him favor in the sight of the prison warden. ²⁴ 

Kejadian 40:3

40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined.

Kejadian 40:8

40:8 They told him, “We both had dreams, ²⁵  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²⁶  to me.”

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ²⁷  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ²⁸  on my head.

Kejadian 41:14-15

41:14 Then Pharaoh summoned ²⁹  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, ³⁰  and there is no one who can interpret ³¹  it. But I have heard about you, that ³²  you can interpret dreams.” ³³ 

Kejadian 41:25

41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. ³⁴  God has revealed ³⁵  to Pharaoh what he is about to do. ³⁶ 

Kejadian 41:39

41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ³⁷  as you are!

Kejadian 41:44

41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission ³⁸  no one ³⁹  will move his hand or his foot ⁴⁰  in all the land of Egypt.”

Kejadian 41:46

41:46 Now Joseph was 30 years old ⁴¹  when he began serving ⁴²  Pharaoh king of Egypt. Joseph was commissioned by ⁴³  Pharaoh and was in charge of ⁴⁴  all the land of Egypt.

Kejadian 41:49

41:49 Joseph stored up a vast amount of grain, like the sand of the sea, ⁴⁵  until he stopped measuring it because it was impossible to measure.

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ⁴⁶  saying, ⁴⁷  “Certainly ⁴⁸  God has made me forget all my trouble and all my father’s house.”

Kejadian 41:54

41:54 Then the seven years of famine began, ⁴⁹  just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁵⁰  Joseph opened the storehouses ⁵¹  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:4

42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ⁵²  for he said, ⁵³  “What if some accident ⁵⁴  happens ⁵⁵  to him?”

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ⁵⁶  Joseph’s brothers came and bowed down ⁵⁷  before him with ⁵⁸  their faces to the ground.

Kejadian 42:9

42:9 Then Joseph remembered ⁵⁹  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!” ⁶⁰ 

Kejadian 42:25

42:25 Then Joseph gave orders to fill ⁶¹  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ⁶² 

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁶³  Simeon is gone. ⁶⁴  And now you want to take ⁶⁵  Benjamin! Everything is against me.”

Kejadian 43:15

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ⁶⁶  and stood before Joseph.

Kejadian 43:24-26

43:24 The servant in charge ⁶⁷  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival ⁶⁸  at noon, for they had heard ⁶⁹  that they were to have a meal ⁷⁰  there.

43:26 When Joseph came home, they presented him with the gifts they had brought inside, ⁷¹  and they bowed down to the ground before him.

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁷²  and was at the point of tears. ⁷³  So he went to his room and wept there.

Kejadian 44:2

44:2 Then put ⁷⁴  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁷⁵ 

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ⁷⁶  Don’t you know that a man like me can find out things like this by divination?” ⁷⁷ 

Kejadian 45:16-17

45:16 Now it was reported ⁷⁸  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ⁷⁹  Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ⁸⁰  to the land of Canaan!

Kejadian 45:21

45:21 So the sons of Israel did as he said. ⁸¹  Joseph gave them wagons as Pharaoh had instructed, ⁸²  and he gave them provisions for the journey.

Kejadian 45:26

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ⁸³  for he did not believe them.

Kejadian 46:27

46:27 Counting the two sons ⁸⁴  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ⁸⁵ 

Kejadian 46:29-30

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ⁸⁶  he hugged his neck and wept on his neck for quite some time.

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ⁸⁷ 

Kejadian 47:1

Joseph’s Wise Administration

47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of

Canaan. They are now ⁸⁸  in the land of Goshen.”

Kejadian 47:11-12

47:11 So Joseph settled his father and his brothers. He gave them territory ⁸⁹  in the land of Egypt, in the best region of the land, the land of Rameses, ⁹⁰  just as Pharaoh had commanded. 47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

Kejadian 47:23

47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate ⁹¹  the land.

Kejadian 48:2-3

48:2 When Jacob was told, ⁹²  “Your son Joseph has just ⁹³  come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God ⁹⁴  appeared to me at Luz in the land of Canaan and blessed me.

Kejadian 48:9

48:9 Joseph said to his father, “They are the ⁹⁵  sons God has given me in this place.” His father ⁹⁶  said, “Bring them to me so I may bless them.” ⁹⁷ 

Kejadian 48:11

48:11 Israel said to Joseph, “I never expected ⁹⁸  to see you ⁹⁹  again, but now God has allowed me to see your children ¹⁰⁰  too.”

Kejadian 48:13

48:13 Joseph positioned them; ¹⁰¹  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. ¹⁰² 

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹⁰³ 

all my life long to this day,

Kejadian 48:18

48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹⁰⁴  and will bring you back to the land of your fathers.

Kejadian 49:26

49:26 The blessings of your father are greater

than ¹⁰⁵  the blessings of the eternal mountains ¹⁰⁶ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ¹⁰⁷ 

Kejadian 50:2

50:2 Joseph instructed the physicians in his service ¹⁰⁸  to embalm his father, so the physicians embalmed Israel.

Kejadian 50:7-8

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ¹⁰⁹  of his household, all the senior officials of the land of Egypt, 50:8 all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen.

Kejadian 50:14

50:14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

[30:25]  ¹ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ² tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ³ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ⁴ tn Heb “to my place and to my land.”

[33:2]  ⁵ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[37:3]  ⁶ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

[37:3]  ⁷ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ⁸ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[37:13]  ⁹ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ¹⁰ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ¹¹ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[37:17]  ¹² tn Heb “they traveled from this place.”

[39:4]  ¹³ 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]  ¹⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ¹⁵ tn Heb “put into his hand.”

[39:7]  ¹⁶ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹⁷ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[39:10]  ¹⁸ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ¹⁹ tn Heb “listen to.”

[39:10]  ²⁰ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:20]  ²¹ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ²² 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.

[39:21]  ²³ tn Heb “and he extended to him loyal love.”

[39:21]  ²⁴ tn Or “the chief jailer” (also in the following verses).

[40:8]  ²⁵ tn Heb “a dream we dreamed.”

[40:8]  ²⁶ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:16]  ²⁷ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ²⁸ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:14]  ²⁹ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:15]  ³⁰ tn Heb “dreamed a dream.”

[41:15]  ³¹ tn Heb “there is no one interpreting.”

[41:15]  ³² tn Heb “saying.”

[41:15]  ³³ 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.”

[41:25]  ³⁴ tn Heb “the dream of Pharaoh is one.”

[41:25]  ³⁵ tn Heb “declared.”

[41:25]  ³⁶ tn The active participle here indicates what is imminent.

[41:39]  ³⁷ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[41:44]  ³⁸ tn Heb “apart from you.”

[41:44]  ³⁹ tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ⁴⁰ tn The idiom “lift up hand or foot” means “take any action” here.

[41:46]  ⁴¹ tn Heb “a son of thirty years.”

[41:46]  ⁴² tn Heb “when he stood before.”

[41:46]  ⁴³ tn Heb “went out from before.”

[41:46]  ⁴⁴ tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”

[41:49]  ⁴⁵ tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.

[41:51]  ⁴⁶ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ⁴⁷ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ⁴⁸ tn Or “for.”

[41:54]  ⁴⁹ tn Heb “began to arrive.”

[41:56]  ⁵⁰ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁵¹ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:4]  ⁵² tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ⁵³ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ⁵⁴ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ⁵⁵ tn Heb “encounters.”

[42:6]  ⁵⁶ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ⁵⁷ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ⁵⁸ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[42:9]  ⁵⁹ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁶⁰ tn Heb “to see the nakedness of the land you have come.”

[42:25]  ⁶¹ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ⁶² tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[42:36]  ⁶³ tn Heb “is not.”

[42:36]  ⁶⁴ tn Heb “is not.”

[42:36]  ⁶⁵ tn The nuance of the imperfect verbal form is desiderative here.

[43:15]  ⁶⁶ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[43:24]  ⁶⁷ tn Heb “the man.”

[43:25]  ⁶⁸ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁶⁹ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁷⁰ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[43:26]  ⁷¹ tn Heb “into the house.”

[43:30]  ⁷² tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁷³ tn Heb “and he sought to weep.”

[44:2]  ⁷⁴ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁷⁵ tn Heb “and he did according to the word of Joseph which he spoke.”

[44:15]  ⁷⁶ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁷⁷ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[45:16]  ⁷⁸ tn Heb “and the sound was heard.”

[45:16]  ⁷⁹ tn Heb “was good in the eyes of.”

[45:17]  ⁸⁰ tn Heb “and go! Enter!”

[45:21]  ⁸¹ tn Heb “and the sons of Israel did so.”

[45:21]  ⁸² tn Heb “according to the mouth of Pharaoh.”

[45:26]  ⁸³ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[46:27]  ⁸⁴ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ⁸⁵ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

[46:29]  ⁸⁶ tn Heb “and he appeared to him.”

[46:30]  ⁸⁷ tn Heb “after my seeing your face that you are still alive.”

[47:1]  ⁸⁸ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.

[47:11]  ⁸⁹ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ⁹⁰ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[47:23]  ⁹¹ tn The perfect verbal form with the vav consecutive is equivalent to a command here.

[48:2]  ⁹² tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁹³ tn Heb “Look, your son Joseph.”

[48:3]  ⁹⁴ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[48:9]  ⁹⁵ tn Heb “my.”

[48:9]  ⁹⁶ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁹⁷ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[48:11]  ⁹⁸ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ⁹⁹ tn Heb “your face.”

[48:11]  ¹⁰⁰ tn Heb “offspring.”

[48:13]  ¹⁰¹ tn Heb “and Joseph took the two of them.”

[48:13]  ¹⁰² 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.

[48:15]  ¹⁰³ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:21]  ¹⁰⁴ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[49:26]  ¹⁰⁵ tn Heb “have prevailed over.”

[49:26]  ¹⁰⁶ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ¹⁰⁷ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.

[50:2]  ¹⁰⁸ tn Heb “his servants the physicians.”

[50:7]  ¹⁰⁹ tn Or “dignitaries”; Heb “elders.”