Kejadian 4:1

The Story of Cain and Abel

4:1 Now ¹  the man had marital relations with ²  his wife Eve, and she became pregnant ³  and gave birth to Cain. Then she said, “I have created ⁴  a man just as the Lord did!” ⁵ 

Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ⁶  humankind indefinitely, ⁷  since ⁸  they ⁹  are mortal. ¹⁰  They ¹¹  will remain for 120 more years.” ¹² 

Kejadian 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ¹³  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹⁴ 

Kejadian 7:8

7:8 Pairs ¹⁵  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground,

Kejadian 9:5

9:5 For your lifeblood ¹⁶  I will surely exact punishment, ¹⁷  from ¹⁸  every living creature I will exact punishment. From each person ¹⁹  I will exact punishment for the life of the individual ²⁰  since the man was his relative. ²¹ 

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ²²  to Abram, ²³ 

“Go out ²⁴  from your country, your relatives, and your father’s household

to the land that I will show you. ²⁵ 

Kejadian 12:4

12:4 So Abram left, ²⁶  just as the Lord had told him to do, ²⁷  and Lot went with him. (Now ²⁸  Abram was 75 years old ²⁹  when he departed from Haran.)

Kejadian 13:14

13:14 After Lot had departed, the Lord said to Abram, ³⁰  “Look ³¹  from the place where you stand to the north, south, east, and west.

Kejadian 13:18

13:18 So Abram moved his tents and went to live ³²  by the oaks ³³  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ³⁴  and the one who will reward you in great abundance.” ³⁵ 

Kejadian 15:7

15:7 The Lord said ³⁶  to him, “I am the Lord ³⁷  who brought you out from Ur of the Chaldeans ³⁸  to give you this land to possess.”

Kejadian 15:10

15:10 So Abram ³⁹  took all these for him and then cut them in two ⁴⁰  and placed each half opposite the other, ⁴¹  but he did not cut the birds in half.

Kejadian 15:18

15:18 That day the Lord made a covenant ⁴²  with Abram: “To your descendants I give ⁴³  this land, from the river of Egypt ⁴⁴  to the great river, the Euphrates River –

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁴⁵  by the oaks ⁴⁶  of Mamre while ⁴⁷  he was sitting at the entrance ⁴⁸  to his tent during the hottest time of the day.

Kejadian 18:14

18:14 Is anything impossible ⁴⁹  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ⁵⁰ 

Kejadian 18:29

18:29 Abraham ⁵¹  spoke to him again, ⁵²  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

Kejadian 19:16

19:16 When Lot ⁵³  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ⁵⁴  They led them away and placed them ⁵⁵  outside the city.

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ⁵⁶  decrees the Lord, ⁵⁷  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 24:44

24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Kejadian 25:22

25:22 But the children struggled ⁵⁸  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁵⁹  So she asked the Lord, ⁶⁰ 

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ⁶¹  the Lord. He pitched his tent there, and his servants dug a well. ⁶² 

Kejadian 26:28

26:28 They replied, “We could plainly see ⁶³  that the Lord is with you. So we decided there should be ⁶⁴  a pact between us ⁶⁵  – between us ⁶⁶  and you. Allow us to make ⁶⁷  a treaty with you

Kejadian 29:32-33

29:32 So Leah became pregnant ⁶⁸  and gave birth to a son. She named him Reuben, ⁶⁹  for she said, “The Lord has looked with pity on my oppressed condition. ⁷⁰  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁷¹  he gave me this one too.” So she named him Simeon. ⁷² 

Kejadian 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ⁷³  Then she stopped having children.

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ⁷⁴  on the mountain and invited his relatives to eat the meal. ⁷⁵  They ate the meal and spent the night on the mountain.

Kejadian 44:17

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁷⁶  you may go back ⁷⁷  to your father in peace.”

[4:1]  ¹ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ² tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ³ tn Or “she conceived.”

[4:1]  ⁴ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁵ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:1]  sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them – as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.

[6:3]  ⁶ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ⁷ tn Or “forever.”

[6:3]  ⁸ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁹ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ¹⁰ tn Heb “flesh.”

[6:3]  ¹¹ tn See the note on “they” earlier in this verse.

[6:3]  ¹² tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[6:7]  ¹³ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[7:1]  ¹⁴ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:8]  ¹⁵ tn Heb “two two” meaning “in twos.”

[9:5]  ¹⁶ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ¹⁷ tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ¹⁸ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ¹⁹ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ²⁰ tn Heb “of the man.”

[9:5]  ²¹ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[12:1]  ²² sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ²³ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ²⁴ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ²⁵ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:4]  ²⁶ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ²⁷ tn Heb “just as the Lord said to him.”

[12:4]  ²⁸ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ²⁹ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[13:14]  ³⁰ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ³¹ tn Heb “lift up your eyes and see.”

[13:14]  sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.

[13:18]  ³² tn Heb “he came and lived.”

[13:18]  ³³ tn Or “terebinths.”

[15:1]  ³⁴ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ³⁵ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[15:7]  ³⁶ tn Heb “And he said.”

[15:7]  ³⁷ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ³⁸ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[15:10]  ³⁹ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ⁴⁰ tn Heb “in the middle.”

[15:10]  ⁴¹ 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.

[15:18]  ⁴² tn Heb “cut a covenant.”

[15:18]  ⁴³ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ⁴⁴ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[18:1]  ⁴⁵ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴⁶ tn Or “terebinths.”

[18:1]  ⁴⁷ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁴⁸ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[18:14]  ⁴⁹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ⁵⁰ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[18:29]  ⁵¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁵² tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[19:16]  ⁵³ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ⁵⁴ tn Heb “in the compassion of the Lord to them.”

[19:16]  ⁵⁵ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[22:16]  ⁵⁶ tn Heb “By myself I swear.”

[22:16]  ⁵⁷ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[25:22]  ⁵⁸ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁵⁹ 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]  ⁶⁰ 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.

[26:25]  ⁶¹ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ⁶² tn Heb “and they dug there, the servants of Isaac, a well.”

[26:28]  ⁶³ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁶⁴ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁶⁵ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁶⁶ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁶⁷ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[29:32]  ⁶⁸ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁶⁹ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁷⁰ tn Heb “looked on my affliction.”

[29:32]  sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

[29:33]  ⁷¹ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁷² sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:35]  ⁷³ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[31:54]  ⁷⁴ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ⁷⁵ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[44:17]  ⁷⁶ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁷⁷ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).