Kejadian 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ¹  you will not depart from this place unless your youngest brother comes here.

Kejadian 3:20

3:20 The man ²  named his wife Eve, ³  because ⁴  she was the mother of all the living. ⁵ 

Kejadian 18:3

18:3 He said, “My lord, ⁶  if I have found favor in your sight, do not pass by and leave your servant. ⁷ 

Kejadian 24:19

24:19 When she had done so, ⁸  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 24:21

24:21 Silently the man watched her with interest to determine ⁹  if the Lord had made his journey successful ¹⁰  or not.

Kejadian 24:33

24:33 When food was served, ¹¹  he said, “I will not eat until I have said what I want to say.” ¹²  “Tell us,” Laban said. ¹³ 

Kejadian 24:38

24:38 but you must go to the family of my father and to my relatives to find ¹⁴  a wife for my son.’

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ¹⁵  for I have learned by divination ¹⁶  that the Lord has blessed me on account of you.”

Kejadian 32:26

32:26 Then the man ¹⁷  said, “Let me go, for the dawn is breaking.” ¹⁸  “I will not let you go,” Jacob replied, ¹⁹  “unless you bless me.” ²⁰ 

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ²¹  like us by circumcising ²²  all your males.

Kejadian 43:4

43:4 If you send ²³  our brother with us, we’ll go down and buy food for you.

Kejadian 47:16

47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food ²⁴  in exchange for ²⁵  your livestock.”

Kejadian 47:18

47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our ²⁶  lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land.

Kejadian 4:7

4:7 Is it not true ²⁷  that if you do what is right, you will be fine? ²⁸  But if you do not do what is right, sin is crouching ²⁹  at the door. It desires to dominate you, but you must subdue it.” ³⁰ 

Kejadian 13:9

13:9 Is not the whole land before you? Separate yourself now from me. If you go ³¹  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ³² 

Kejadian 14:23

14:23 that I will take nothing ³³  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ³⁴  who made Abram rich.’

Kejadian 15:4-5

15:4 But look, ³⁵  the word of the Lord came to him: “This man ³⁶  will not be your heir, ³⁷  but instead ³⁸  a son ³⁹  who comes from your own body will be ⁴⁰  your heir.” ⁴¹  15:5 The Lord ⁴²  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 18:26

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Kejadian 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ⁴³  the whole city because five are lacking?” ⁴⁴  He replied, “I will not destroy it if I find forty-five there.”

Kejadian 18:30

18:30 Then Abraham ⁴⁵  said, “May the Lord not be angry ⁴⁶  so that I may speak! ⁴⁷  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kejadian 23:8

23:8 Then he said to them, “If you agree ⁴⁸  that I may bury my dead, ⁴⁹  then hear me out. ⁵⁰  Ask ⁵¹  Ephron the son of Zohar

Kejadian 24:42

24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, ⁵²  may events unfold as follows: ⁵³ 

Kejadian 25:22

25:22 But the children struggled ⁵⁴  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁵⁵  So she asked the Lord, ⁵⁶ 

Kejadian 26:29

26:29 so that ⁵⁷  you will not do us any harm, just as we have not harmed ⁵⁸  you, but have always treated you well ⁵⁹  before sending you away ⁶⁰  in peace. Now you are blessed by the Lord.” ⁶¹ 

Kejadian 27:21

27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ⁶²  my son, and know for certain if you really are my son Esau.” ⁶³ 

Kejadian 28:5

28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

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 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ⁶⁴  that God is witness to your actions.” ⁶⁵ 

Kejadian 32:8

32:8 “If Esau attacks one camp,” ⁶⁶  he thought, ⁶⁷  “then the other camp will be able to escape.” ⁶⁸ 

Kejadian 32:11

32:11 Rescue me, ⁶⁹  I pray, from the hand ⁷⁰  of my brother Esau, ⁷¹  for I am afraid he will come ⁷²  and attack me, as well as the mothers with their children. ⁷³ 

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ⁷⁴  “but Israel, ⁷⁵  because you have fought ⁷⁶  with God and with men and have prevailed.”

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁷⁷  They hated him even more ⁷⁸  because of his dream and because of what he said. ⁷⁹ 

Kejadian 37:32

37:32 Then they brought the special tunic to their father ⁸⁰  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 38:17

38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ⁸¹ 

Kejadian 40:14

40:14 But remember me ⁸²  when it goes well for you, and show ⁸³  me kindness. ⁸⁴  Make mention ⁸⁵  of me to Pharaoh and bring me out of this prison, ⁸⁶ 

Kejadian 42:19

42:19 If you are honest men, leave one of your brothers confined here in prison ⁸⁷  while the rest of you go ⁸⁸  and take grain back for your hungry families. ⁸⁹ 

Kejadian 43:9

43:9 I myself pledge security ⁹⁰  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ⁹¹ 

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.’

Kejadian 44:32

44:32 Indeed, ⁹²  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 21:23

21:23 Now swear to me right here in God’s name ⁹³  that you will not deceive me, my children, or my descendants. ⁹⁴  Show me, and the land ⁹⁵  where you are staying, ⁹⁶  the same loyalty ⁹⁷  that I have shown you.” ⁹⁸ 

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ⁹⁹  to you the price ¹⁰⁰  of the field. Take it from me so that I may ¹⁰¹  bury my dead there.”

Kejadian 24:49

24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” ¹⁰² 

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ¹⁰³  because of these daughters of Heth. ¹⁰⁴  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹⁰⁵ 

Kejadian 28:15

28:15 I am with you! ¹⁰⁶  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ¹⁰⁷  to eat and clothing to wear,

Kejadian 30:31

30:31 So Laban asked, ¹⁰⁸  “What should I give you?” “You don’t need to give me a thing,” ¹⁰⁹  Jacob replied, ¹¹⁰  “but if you agree to this one condition, ¹¹¹  I will continue to care for ¹¹²  your flocks and protect them:

Kejadian 31:8

31:8 If he said, ¹¹³  ‘The speckled animals ¹¹⁴  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring.

Kejadian 31:52

31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ¹¹⁵ 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ¹¹⁶  “If I have found favor in your sight, accept ¹¹⁷  my gift from my hand. Now that I have seen your face and you have accepted me, ¹¹⁸  it is as if I have seen the face of God. ¹¹⁹ 

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ¹²⁰ 

Kejadian 38:9

38:9 But Onan knew that the child ¹²¹  would not be considered his. ¹²²  So whenever ¹²³  he had sexual relations with ¹²⁴  his brother’s wife, he withdrew prematurely ¹²⁵  so as not to give his brother a descendant.

Kejadian 39:6

39:6 So Potiphar ¹²⁶  left ¹²⁷  everything he had in Joseph’s care; ¹²⁸  he gave no thought ¹²⁹  to anything except the food he ate. ¹³⁰ 

Now Joseph was well built and good-looking. ¹³¹ 

Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ¹³²  such a great evil and sin against God?”

Kejadian 42:37

42:37 Then Reuben said to his father, “You may ¹³³  put my two sons to death if I do not bring him back to you. Put him in my care ¹³⁴  and I will bring him back to you.”

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ¹³⁵  If our youngest brother is with us, then we will go, ¹³⁶  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

Kejadian 47:29

47:29 The time ¹³⁷  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ¹³⁸  and show me kindness and faithfulness. ¹³⁹  Do not bury me in Egypt,

Kejadian 50:4

50:4 When the days of mourning ¹⁴⁰  had passed, Joseph said to Pharaoh’s royal court, ¹⁴¹  “If I have found favor in your sight, please say to Pharaoh, ¹⁴² 

[42:15]  ¹ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[3:20]  ² tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ³ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ⁴ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁵ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[18:3]  ⁶ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ⁷ tn Heb “do not pass by from upon your servant.”

[24:19]  ⁸ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:21]  ⁹ tn Heb “to know.”

[24:21]  ¹⁰ tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).

[24:33]  ¹¹ tn Heb “and food was placed before him.”

[24:33]  ¹² tn Heb “my words.”

[24:33]  ¹³ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[24:38]  ¹⁴ tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[30:27]  ¹⁵ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ¹⁶ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[32:26]  ¹⁷ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ¹⁸ tn Heb “dawn has arisen.”

[32:26]  ¹⁹ tn Heb “and he said, ‘I will not let you go.’” 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.

[32:26]  ²⁰ sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[34:15]  ²¹ tn Heb “if you are like us.”

[34:15]  ²² tn The infinitive here explains how they would become like them.

[43:4]  ²³ tn Heb “if there is you sending,” that is, “if you send.”

[47:16]  ²⁴ tn The word “food” has been supplied in the translation for stylistic reasons.

[47:16]  ²⁵ tn On the use of the preposition here see BDB 90 s.v. בְּ.

[47:18]  ²⁶ tn Heb “my.” The expression “my lord” occurs twice more in this verse.

[4:7]  ²⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ²⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ²⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ³⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[13:9]  ³¹ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[13:16]  ³² tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[14:23]  ³³ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ³⁴ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[15:4]  ³⁵ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ³⁶ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ³⁷ tn Heb “inherit you.”

[15:4]  ³⁸ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ³⁹ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ⁴⁰ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ⁴¹ tn Heb “will inherit you.”

[15:5]  ⁴² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[18:28]  ⁴³ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ⁴⁴ tn Heb “because of five.”

[18:30]  ⁴⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁴⁶ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁴⁷ tn After the jussive, the cohortative indicates purpose/result.

[23:8]  ⁴⁸ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ⁴⁹ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ⁵⁰ tn Or “hear me.”

[23:8]  ⁵¹ tn Heb “intercede for me with.”

[24:42]  ⁵² tn Heb “if you are making successful my way on which I am going.”

[24:42]  ⁵³ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[25:22]  ⁵⁴ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁵⁵ 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]  ⁵⁶ 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.

[26:29]  ⁵⁷ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ⁵⁸ tn Heb “touched.”

[26:29]  ⁵⁹ tn Heb “and just as we have done only good with you.”

[26:29]  ⁶⁰ tn Heb “and we sent you away.”

[26:29]  ⁶¹ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[27:21]  ⁶² tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ⁶³ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[31:50]  ⁶⁴ tn Heb “see.”

[31:50]  ⁶⁵ tn Heb “between me and you.”

[32:8]  ⁶⁶ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ⁶⁷ tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:8]  ⁶⁸ tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.

[32:11]  ⁶⁹ tn The imperative has the force of a prayer here, not a command.

[32:11]  ⁷⁰ tn The “hand” here is a metonymy for “power.”

[32:11]  ⁷¹ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ⁷² tn Heb “for I am afraid of him, lest he come.”

[32:11]  ⁷³ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[32:28]  ⁷⁴ tn Heb “and he said.” 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.

[32:28]  ⁷⁵ sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ⁷⁶ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[37:8]  ⁷⁷ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁷⁸ tn This construction is identical to the one in Gen 37:5.

[37:8]  ⁷⁹ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:32]  ⁸⁰ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[38:17]  ⁸¹ tn Heb “until you send.”

[40:14]  ⁸² tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ⁸³ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ⁸⁴ tn Heb “deal with me [in] kindness.”

[40:14]  ⁸⁵ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ⁸⁶ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[42:19]  ⁸⁷ tn Heb “bound in the house of your prison.”

[42:19]  ⁸⁸ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ⁸⁹ tn Heb “[for] the hunger of your households.”

[43:9]  ⁹⁰ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ⁹¹ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[44:32]  ⁹² tn Or “for.”

[21:23]  ⁹³ tn Heb “And now swear to me by God here.”

[21:23]  ⁹⁴ tn Heb “my offspring and my descendants.”

[21:23]  ⁹⁵ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ⁹⁶ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ⁹⁷ tn Or “kindness.”

[21:23]  ⁹⁸ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[23:13]  ⁹⁹ tn Heb “give.”

[23:13]  ¹⁰⁰ tn Heb “silver.”

[23:13]  ¹⁰¹ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[24:49]  ¹⁰² tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.

[27:46]  ¹⁰³ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁰⁴ 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]  ¹⁰⁵ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[28:15]  ¹⁰⁶ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:20]  ¹⁰⁷ tn Heb “bread,” although the term can be used for food in general.

[30:31]  ¹⁰⁸ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹⁰⁹ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹¹⁰ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹¹¹ tn Heb “If you do for me this thing.”

[30:31]  ¹¹² tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:8]  ¹¹³ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ¹¹⁴ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[31:52]  ¹¹⁵ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[33:10]  ¹¹⁶ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ¹¹⁷ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ¹¹⁸ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ¹¹⁹ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[35:10]  ¹²⁰ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[38:9]  ¹²¹ tn Heb “offspring.”

[38:9]  ¹²² tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ¹²³ tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.

[38:9]  ¹²⁴ tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ¹²⁵ tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[39:6]  ¹²⁶ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ¹²⁷ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ¹²⁸ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ¹²⁹ tn Heb “did not know.”

[39:6]  ¹³⁰ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ¹³¹ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:9]  ¹³² tn The nuance of potential imperfect fits this context.

[42:37]  ¹³³ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ¹³⁴ tn Heb “my hand.”

[44:26]  ¹³⁵ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ¹³⁶ tn Heb “go down.”

[47:29]  ¹³⁷ tn Heb “days.”

[47:29]  ¹³⁸ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ¹³⁹ tn Or “deal with me in faithful love.”

[50:4]  ¹⁴⁰ tn Heb “weeping.”

[50:4]  ¹⁴¹ tn Heb “the house of Pharaoh.”

[50:4]  ¹⁴² tn Heb “in the ears of Pharaoh.”