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, ¹  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ² 

Noah was a godly man; he was blameless ³ 

among his contemporaries. ⁴  He ⁵  walked with ⁶  God.

Kejadian 7:14

7:14 They entered, ⁷  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ⁸ 

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ⁹ 

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ¹⁰  over the earth after the flood.

Kejadian 12:3

12:3 I will bless those who bless you, ¹¹ 

but the one who treats you lightly ¹²  I must curse,

and all the families of the earth will bless one another ¹³  by your name.”

Kejadian 14:8

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹⁴ 

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ¹⁵  that your descendants will be strangers ¹⁶  in a foreign country. ¹⁷  They will be enslaved and oppressed ¹⁸  for four hundred years.

Kejadian 17:1

The Sign of the Covenant

17:1 When Abram was 99 years old, ¹⁹  the Lord appeared to him and said, ²⁰  “I am the sovereign God. ²¹  Walk ²²  before me ²³  and be blameless. ²⁴ 

Kejadian 17:12

17:12 Throughout your generations every male among you who is eight days old ²⁵  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Kejadian 18:29

18:29 Abraham ²⁶  spoke to him again, ²⁷  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

Kejadian 19:15

19:15 At dawn ²⁸  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ²⁹  or else you will be destroyed when the city is judged!” ³⁰ 

Kejadian 19:31

19:31 Later the older daughter said ³¹  to the younger, “Our father is old, and there is no man anywhere nearby ³²  to have sexual relations with us, ³³  according to the way of all the world.

Kejadian 20:13

20:13 When God made me wander ³⁴  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ³⁵  Every place we go, say about me, “He is my brother.”’”

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ³⁶  and weighed ³⁷  out for him ³⁸  the price ³⁹  that Ephron had quoted ⁴⁰  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ⁴¹ 

Kejadian 24:3

24:3 so that I may make you solemnly promise ⁴²  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁴³  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 24:43

24:43 Here I am, standing by the spring. ⁴⁴  When ⁴⁵  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 26:8

26:8 After Isaac ⁴⁶  had been there a long time, ⁴⁷  Abimelech king of the Philistines happened to look out a window and observed ⁴⁸  Isaac caressing ⁴⁹  his wife Rebekah.

Kejadian 26:23

26:23 From there Isaac ⁵⁰  went up to Beer Sheba.

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ⁵¹ 

Kejadian 34:9

34:9 Intermarry with us. ⁵²  Let us marry your daughters, and take our daughters as wives for yourselves. ⁵³ 

Kejadian 36:1

The Descendants of Esau

36:1 What follows is the account of Esau (also known as Edom). ⁵⁴ 

Kejadian 36:17

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons ⁵⁵  of Esau’s wife Basemath.

Kejadian 36:24

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ⁵⁶  in the wilderness as he pastured the donkeys of his father Zibeon).

Kejadian 39:8

39:8 But he refused, saying ⁵⁷  to his master’s wife, “Look, my master does not give any thought ⁵⁸  to his household with me here, ⁵⁹  and everything that he owns he has put into my care. ⁶⁰ 

Kejadian 39:12

39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁶¹  outside. ⁶² 

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁶³ 

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ⁶⁴  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ⁶⁵  on my head.

Kejadian 41:12

41:12 Now a young man, a Hebrew, a servant ⁶⁶  of the captain of the guards, ⁶⁷  was with us there. We told him our dreams, ⁶⁸  and he interpreted the meaning of each of our respective dreams for us. ⁶⁹ 

Kejadian 41:36

41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” ⁷⁰ 

Kejadian 42:13

42:13 They replied, “Your servants are from a family of twelve brothers. ⁷¹  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ⁷²  and one is no longer alive.” ⁷³ 

Kejadian 43:25

43:25 They got their gifts ready for Joseph’s arrival ⁷⁴  at noon, for they had heard ⁷⁵  that they were to have a meal ⁷⁶  there.

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁷⁷  and was at the point of tears. ⁷⁸  So he went to his room and wept there.

Kejadian 44:2

44:2 Then put ⁷⁹  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁸⁰ 

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

Kejadian 45:7

45:7 God sent me ⁸¹  ahead of you to preserve you ⁸²  on the earth and to save your lives ⁸³  by a great deliverance.

Kejadian 47:23

47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate ⁸⁴  the land.

Kejadian 48:17

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ⁸⁵  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.

Kejadian 50:8

50:8 all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen.

[6:7]  ¹ 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.

[6:9]  ² sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ³ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ⁴ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ⁵ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ⁶ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[7:14]  ⁷ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ⁸ tn Heb “every bird, every wing.”

[8:20]  ⁹ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[10:32]  ¹⁰ tn Or “separated.”

[12:3]  ¹¹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ¹² tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ¹³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[14:8]  ¹⁴ tn Heb “against.”

[15:13]  ¹⁵ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ¹⁶ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹⁷ tn Heb “in a land not theirs.”

[15:13]  ¹⁸ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[17:1]  ¹⁹ tn Heb “the son of ninety-nine years.”

[17:1]  ²⁰ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ²¹ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ²² tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ²³ tn Or “in my presence.”

[17:1]  ²⁴ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[17:12]  ²⁵ tn Heb “the son of eight days.”

[18:29]  ²⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ²⁷ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[19:15]  ²⁸ tn Heb “When dawn came up.”

[19:15]  ²⁹ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ³⁰ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[19:31]  ³¹ tn Heb “and the firstborn said.”

[19:31]  ³² tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.

[19:31]  ³³ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[20:13]  ³⁴ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ³⁵ tn Heb “This is your loyal deed which you can do for me.”

[23:16]  ³⁶ tn Heb “listened to Ephron.”

[23:16]  ³⁷ tn Heb “and Abraham weighed out.”

[23:16]  ³⁸ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ³⁹ tn Heb “silver.”

[23:16]  ⁴⁰ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ⁴¹ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[24:3]  ⁴² tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁴³ tn Heb “because you must not take.”

[24:43]  ⁴⁴ tn Heb “the spring of water.”

[24:43]  ⁴⁵ tn Heb “and it will be.”

[26:8]  ⁴⁶ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁴⁷ tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁴⁸ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ⁴⁹ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[26:23]  ⁵⁰ tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.

[31:17]  ⁵¹ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[34:9]  ⁵² tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ⁵³ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[36:1]  ⁵⁴ sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.

[36:17]  ⁵⁵ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:24]  ⁵⁶ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[39:8]  ⁵⁷ tn Heb “and he said.”

[39:8]  ⁵⁸ tn Heb “know.”

[39:8]  ⁵⁹ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁶⁰ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:12]  ⁶¹ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁶² sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:22]  ⁶³ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[40:16]  ⁶⁴ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ⁶⁵ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:12]  ⁶⁶ tn Or “slave.”

[41:12]  ⁶⁷ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ⁶⁸ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ⁶⁹ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:36]  ⁷⁰ tn Heb “and the land will not be cut off in the famine.”

[42:13]  ⁷¹ tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ⁷² tn Heb “today.”

[42:13]  ⁷³ tn Heb “and the one is not.”

[43:25]  ⁷⁴ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁷⁵ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁷⁶ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[43:30]  ⁷⁷ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁷⁸ tn Heb “and he sought to weep.”

[44:2]  ⁷⁹ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁸⁰ tn Heb “and he did according to the word of Joseph which he spoke.”

[45:7]  ⁸¹ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ⁸² tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ⁸³ tn The infinitive gives a second purpose for God’s action.

[47:23]  ⁸⁴ tn The perfect verbal form with the vav consecutive is equivalent to a command here.

[48:17]  ⁸⁵ tn Heb “it was bad in his eyes.”