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. ¹ 

Kejadian 19:5

19:5 They shouted to Lot, ²  “Where are the men who came to you tonight? Bring them out to us so we can have sex ³  with them!”

Kejadian 28:13-14

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁴  I will give you and your descendants the ground ⁵  you are lying on. 28:14 Your descendants will be like the dust of the earth, ⁶  and you will spread out ⁷  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ⁸  using your name and that of your descendants. ⁹ 

Kejadian 32:11

32:11 Rescue me, ¹⁰  I pray, from the hand ¹¹  of my brother Esau, ¹²  for I am afraid he will come ¹³  and attack me, as well as the mothers with their children. ¹⁴ 

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁵  “Why do that?” Jacob replied. ¹⁶  “My lord has already been kind enough to me.” ¹⁷ 

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ¹⁸  us, ‘You will not see my face ¹⁹  unless your brother is with you.’

Kejadian 44:34

44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see ²⁰  my father’s pain.” ²¹ 

Kejadian 45:10

45:10 You will live ²²  in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have.

Kejadian 45:19

45:19 You are also commanded to say, ²³  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.

[7:1]  ¹ 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.

[19:5]  ² tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ³ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[28:13]  ⁴ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁵ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  ⁶ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ⁷ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ⁸ tn Theoretically the Niphal stem 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 Jacob were going to be a channel or source of blessing. But in other 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 upon) themselves/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 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ⁹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[32:11]  ¹⁰ tn The imperative has the force of a prayer here, not a command.

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

[32:11]  ¹² tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ¹³ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ¹⁴ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

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

[33:15]  ¹⁶ 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]  ¹⁷ tn Heb “I am finding favor in the eyes of my lord.”

[43:3]  ¹⁸ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ¹⁹ tn The idiom “see my face” means “have an audience with me.”

[44:34]  ²⁰ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

[44:34]  ²¹ tn Heb “the calamity which would find my father.”

[45:10]  ²² tn The perfect verbal form with vav consecutive here expresses instruction.

[45:19]  ²³ tn The words “to say” have been supplied in the translation for stylistic reasons.