Kejadian 4:6

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ¹  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 29:25

29:25 In the morning Jacob discovered it was Leah! ²  So Jacob ³  said to Laban, “What in the world have you done to me! ⁴  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁵  me?”

Kejadian 31:36

31:36 Jacob became angry ⁶  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁷  “What sin of mine prompted you to chase after me in hot pursuit? ⁸ 

Kejadian 15:8

15:8 But ⁹  Abram ¹⁰  said, “O sovereign Lord, ¹¹  by what ¹²  can I know that I am to possess it?”

Kejadian 32:27

32:27 The man asked him, ¹³  “What is your name?” ¹⁴  He answered, “Jacob.”

Kejadian 46:33

46:33 Pharaoh will summon you and say, ‘What is your occupation?’

Kejadian 47:8

47:8 Pharaoh said to Jacob, “How long have you lived?” ¹⁵ 

Kejadian 44:16

44:16 Judah replied, “What can we say ¹⁶  to my lord? What can we speak? How can we clear ourselves? ¹⁷  God has exposed the sin of your servants! ¹⁸  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ¹⁹  you have done?” And the woman replied, “The serpent ²⁰  tricked ²¹  me, and I ate.”

Kejadian 4:10

4:10 But the Lord said, “What have you done? ²²  The voice ²³  of your brother’s blood is crying out to me from the ground!

Kejadian 20:10

20:10 Then Abimelech asked ²⁴  Abraham, “What prompted you to do this thing?” ²⁵ 

Kejadian 21:29

21:29 Abimelech asked Abraham, “What is the meaning of these ²⁶  seven ewe lambs that you have set apart?”

Kejadian 24:31

24:31 Laban said to him, ²⁷  “Come, you who are blessed by the Lord! ²⁸  Why are you standing out here when I have prepared ²⁹  the house and a place for the camels?”

Kejadian 25:32

25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” ³⁰ 

Kejadian 29:15

29:15 Then Laban said to Jacob, “Should you work ³¹  for me for nothing because you are my relative? ³²  Tell me what your wages should be.”

Kejadian 31:30

31:30 Now I understand that ³³  you have gone away ³⁴  because you longed desperately ³⁵  for your father’s house. Yet why did you steal my gods?” ³⁶ 

Kejadian 37:15

37:15 When Joseph reached Shechem, ³⁷  a man found him wandering ³⁸  in the field, so the man asked him, “What are you looking for?”

Kejadian 42:1

Joseph’s Brothers in Egypt

42:1 When Jacob heard ³⁹  there was grain in Egypt, he ⁴⁰  said to his sons, “Why are you looking at each other?” ⁴¹ 

Kejadian 43:6

43:6 Israel said, “Why did you bring this trouble ⁴²  on me by telling ⁴³  the man you had one more brother?”

Kejadian 44:7

44:7 They answered him, “Why does my lord say such things? ⁴⁴  Far be it from your servants to do such a thing! ⁴⁵ 

Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ⁴⁶  You have done things to me that should not be done!” ⁴⁷ 

Kejadian 12:19

12:19 Why did you say, ‘She is my sister,’ so that I took her ⁴⁸  to be my wife? ⁴⁹  Here is your wife! ⁵⁰  Take her and go!” ⁵¹ 

Kejadian 15:2

15:2 But Abram said, “O sovereign Lord, ⁵²  what will you give me since ⁵³  I continue to be ⁵⁴  childless, and my heir ⁵⁵  is ⁵⁶  Eliezer of Damascus?” ⁵⁷ 

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ⁵⁸  did Sarah laugh and say, ‘Will I really ⁵⁹  have a child when I am old?’

Kejadian 23:15

23:15 “Hear me, my lord. The land is worth ⁶⁰  400 pieces of silver, ⁶¹  but what is that between me and you? So bury your dead.”

Kejadian 25:22

25:22 But the children struggled ⁶²  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁶³  So she asked the Lord, ⁶⁴ 

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ⁶⁵  One of the men ⁶⁶  might easily have had sexual relations with ⁶⁷  your wife, and you would have brought guilt on us!”

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ⁶⁸  did you find it so quickly, ⁶⁹  my son?” “Because the Lord your God brought it to me,” ⁷⁰  he replied. ⁷¹ 

Kejadian 28:17

28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Kejadian 31:26-27

31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ⁷²  and carried away my daughters as if they were captives of war! ⁷³  31:27 Why did you run away secretly ⁷⁴  and deceive me? ⁷⁵  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ⁷⁶ 

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ⁷⁷  Set it here before my relatives and yours, ⁷⁸  and let them settle the dispute between the two of us! ⁷⁹ 

Kejadian 32:29

32:29 Then Jacob asked, “Please tell me your name.” ⁸⁰  “Why ⁸¹  do you ask my name?” the man replied. ⁸²  Then he blessed ⁸³  Jacob ⁸⁴  there.

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ⁸⁵  “Why do that?” Jacob replied. ⁸⁶  “My lord has already been kind enough to me.” ⁸⁷ 

Kejadian 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁸⁸  animal ate him. Then we’ll see how his dreams turn out!” ⁸⁹ 

Kejadian 37:26

37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood?

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ⁹⁰  She became pregnant by him.

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ⁹¹  She said, “How you have broken out of the womb!” ⁹²  So he was named Perez. ⁹³ 

Kejadian 39:8

39:8 But he refused, saying ⁹⁴  to his master’s wife, “Look, my master does not give any thought ⁹⁵  to his household with me here, ⁹⁶  and everything that he owns he has put into my care. ⁹⁷ 

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ⁹⁸  Don’t you know that a man like me can find out things like this by divination?” ⁹⁹ 

Kejadian 47:3

47:3 Pharaoh said to Joseph’s ¹⁰⁰  brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” ¹⁰¹ 

Kejadian 2:19

2:19 The Lord God formed ¹⁰²  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ¹⁰³  name them, and whatever the man called each living creature, that was its name.

Kejadian 21:17

21:17 But God heard the boy’s voice. ¹⁰⁴  The angel of God called to Hagar from heaven and asked her, “What is the matter, ¹⁰⁵  Hagar? Don’t be afraid, for God has heard ¹⁰⁶  the boy’s voice right where he is crying.

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 27:45-46

27:45 Stay there ¹⁰⁷  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ¹⁰⁸  Why should I lose both of you in one day?” ¹⁰⁹ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ¹¹⁰  because of these daughters of Heth. ¹¹¹  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹¹² 

Kejadian 30:31

30:31 So Laban asked, ¹¹³  “What should I give you?” “You don’t need to give me a thing,” ¹¹⁴  Jacob replied, ¹¹⁵  “but if you agree to this one condition, ¹¹⁶  I will continue to care for ¹¹⁷  your flocks and protect them:

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ¹¹⁸  In the presence of our relatives ¹¹⁹  identify whatever is yours and take it.” ¹²⁰  (Now Jacob did not know that Rachel had stolen them.) ¹²¹ 

Kejadian 31:43

31:43 Laban replied ¹²²  to Jacob, “These women ¹²³  are my daughters, these children are my grandchildren, ¹²⁴  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ¹²⁵  or the children to whom they have given birth?

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ¹²⁶  Will I, your mother, and your brothers really come and bow down to you?” ¹²⁷ 

Kejadian 38:16

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ¹²⁸  (He did not realize ¹²⁹  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ¹³⁰ 

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ¹³¹  they turned trembling one to another ¹³²  and said, “What in the world has God done to us?” ¹³³ 

Kejadian 44:4

44:4 They had not gone very far from the city ¹³⁴  when Joseph said ¹³⁵  to the servant who was over his household, “Pursue the men at once! ¹³⁶  When you overtake ¹³⁷  them, say to them, ‘Why have you repaid good with evil?

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ¹³⁸  came to Joseph and said, “Give us food! Why should we die ¹³⁹  before your very eyes because our money has run out?”

Kejadian 47:19

47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ¹⁴⁰  Pharaoh’s slaves. ¹⁴¹  Give us seed that we may live ¹⁴²  and not die. Then the land will not become desolate.” ¹⁴³ 

[12:18]  ¹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[29:25]  ² tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ³ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁴ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ⁵ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[31:36]  ⁶ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁷ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁸ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[15:8]  ⁹ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ¹⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ¹¹ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ¹² tn Or “how.”

[32:27]  ¹³ tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.

[32:27]  ¹⁴ sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.

[47:8]  ¹⁵ tn Heb “How many are the days of the years of your life?”

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

[44:16]  ¹⁷ 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]  ¹⁸ 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.

[3:13]  ¹⁹ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ²⁰ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ²¹ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[4:10]  ²² sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ²³ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[20:10]  ²⁴ tn Heb “And Abimelech said to.”

[20:10]  ²⁵ tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[21:29]  ²⁶ tn Heb “What are these?”

[24:31]  ²⁷ tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ²⁸ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ²⁹ tn The disjunctive clause is circumstantial.

[25:32]  ³⁰ tn Heb “And what is this to me, a birthright?”

[29:15]  ³¹ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ³² tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[31:30]  ³³ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  ³⁴ tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  ³⁵ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  ³⁶ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[37:15]  ³⁷ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  ³⁸ tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[42:1]  ³⁹ tn Heb “saw.”

[42:1]  ⁴⁰ tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:1]  ⁴¹ sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.

[43:6]  ⁴² tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ⁴³ tn The infinitive construct here explains how they brought trouble on Jacob.

[44:7]  ⁴⁴ tn Heb “Why does my lord speak according to these words?”

[44:7]  ⁴⁵ tn Heb “according to this thing.”

[20:9]  ⁴⁶ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ⁴⁷ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[12:19]  ⁴⁸ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ⁴⁹ tn Heb “to me for a wife.”

[12:19]  ⁵⁰ tn Heb “Look, your wife!”

[12:19]  ⁵¹ tn Heb “take and go.”

[15:2]  ⁵² tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ⁵³ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ⁵⁴ tn Heb “I am going.”

[15:2]  ⁵⁵ tn Heb “the son of the acquisition of my house.”

[15:2]  sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

[15:2]  ⁵⁶ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ⁵⁷ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[18:13]  ⁵⁸ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ⁵⁹ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[23:15]  ⁶⁰ tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ⁶¹ sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).

[25:22]  ⁶² tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁶³ 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]  ⁶⁴ 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.

[26:10]  ⁶⁵ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ⁶⁶ tn Heb “people.”

[26:10]  ⁶⁷ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[27:20]  ⁶⁸ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ⁶⁹ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ⁷⁰ tn Heb “caused to meet before me.”

[27:20]  ⁷¹ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[31:26]  ⁷² tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ⁷³ tn Heb “and you have led away my daughters like captives of a sword.”

[31:27]  ⁷⁴ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ⁷⁵ tn Heb “and steal me.”

[31:27]  ⁷⁶ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[31:37]  ⁷⁷ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁷⁸ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁷⁹ tn Heb “that they may decide between us two.”

[32:29]  ⁸⁰ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  ⁸¹ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  ⁸² tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:29]  ⁸³ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  ⁸⁴ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[33:15]  ⁸⁵ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ⁸⁶ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ⁸⁷ tn Heb “I am finding favor in the eyes of my lord.”

[37:20]  ⁸⁸ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ⁸⁹ tn Heb “what his dreams will be.”

[38:18]  ⁹⁰ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:29]  ⁹¹ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ⁹² tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ⁹³ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[39:8]  ⁹⁴ tn Heb “and he said.”

[39:8]  ⁹⁵ tn Heb “know.”

[39:8]  ⁹⁶ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁹⁷ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[44:15]  ⁹⁸ 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]  ⁹⁹ 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.

[47:3]  ¹⁰⁰ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[47:3]  ¹⁰¹ tn Heb “both we and our fathers.”

[2:19]  ¹⁰² tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ¹⁰³ tn The imperfect verb form is future from the perspective of the past time narrative.

[21:17]  ¹⁰⁴ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ¹⁰⁵ tn Heb “What to you?”

[21:17]  ¹⁰⁶ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[27:45]  ¹⁰⁷ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ¹⁰⁸ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ¹⁰⁹ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ¹¹⁰ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹¹¹ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ¹¹² tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[30:31]  ¹¹³ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹¹⁴ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹¹⁵ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹¹⁶ tn Heb “If you do for me this thing.”

[30:31]  ¹¹⁷ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:32]  ¹¹⁸ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ¹¹⁹ tn Heb “brothers.”

[31:32]  ¹²⁰ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ¹²¹ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:43]  ¹²² tn Heb “answered and said.”

[31:43]  ¹²³ tn Heb “daughters.”

[31:43]  ¹²⁴ tn Heb “children.”

[31:43]  ¹²⁵ tn Heb “but to my daughters what can I do to these today?”

[37:10]  ¹²⁶ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ¹²⁷ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[38:16]  ¹²⁸ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ¹²⁹ tn Heb “for he did not know that.”

[38:16]  ¹³⁰ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[42:28]  ¹³¹ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ¹³² tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ¹³³ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[44:4]  ¹³⁴ tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ¹³⁵ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ¹³⁶ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ¹³⁷ tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

[47:15]  ¹³⁸ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ¹³⁹ tn The imperfect verbal form has a deliberative force here.

[47:19]  ¹⁴⁰ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ¹⁴¹ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ¹⁴² tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ¹⁴³ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.