Kejadian 30:39

30:39 When the sheep mated ¹  in front of the branches, they ²  gave birth to young that were streaked or speckled or spotted.

Kejadian 32:16-17

32:16 He entrusted them to ³  his servants, who divided them into herds. ⁴  He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, ⁵  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁶  Where are you going? Whose herds are you driving?’ ⁷ 

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ⁸ 

Kejadian 33:11

33:11 Please take my present ⁹  that was brought to you, for God has been generous ¹⁰  to me and I have all I need.” ¹¹  When Jacob urged him, he took it. ¹² 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ¹³  Rachel went into labor ¹⁴  – and her labor was hard.

Kejadian 37:3

37:3 Now Israel loved Joseph more than all his sons ¹⁵  because he was a son born to him late in life, ¹⁶  and he made a special ¹⁷  tunic for him.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹⁸  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 48:10

48:10 Now Israel’s eyes were failing ¹⁹  because of his age; he was not able to see well. So Joseph ²⁰  brought his sons ²¹  near to him, and his father ²²  kissed them and embraced them.

Kejadian 48:13

48:13 Joseph positioned them; ²³  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. ²⁴ 

Kejadian 48:20

48:20 So he blessed them that day, saying,

“By you ²⁵  will Israel bless, ²⁶  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ²⁷ 

[30:39]  ¹ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ² tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[32:16]  ³ tn Heb “and he put them in the hand of.”

[32:16]  ⁴ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[32:17]  ⁵ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁶ tn Heb “to whom are you?”

[32:17]  ⁷ tn Heb “and to whom are these before you?”

[32:19]  ⁸ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[33:11]  ⁹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ¹⁰ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ¹¹ tn Heb “all.”

[33:11]  ¹² tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[35:16]  ¹³ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ¹⁴ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[37:3]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[48:1]  ¹⁸ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:10]  ¹⁹ tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ²⁰ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ²¹ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ²² tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:13]  ²³ tn Heb “and Joseph took the two of them.”

[48:13]  ²⁴ 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.

[48:20]  ²⁵ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ²⁶ tn Or “pronounce a blessing.”

[48:20]  ²⁷ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.