Kejadian 8:12

8:12 He waited another seven days and sent the dove out again, ¹  but it did not return to him this time. ² 

Kejadian 19:13

19:13 because we are about to destroy ³  it. The outcry against this place ⁴  is so great before the Lord that he ⁵  has sent us to destroy it.”

Kejadian 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ⁶  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁷  and sent them off to the east, away from his son Isaac. ⁸ 

Kejadian 26:29

26:29 so that ⁹  you will not do us any harm, just as we have not harmed ¹⁰  you, but have always treated you well ¹¹  before sending you away ¹²  in peace. Now you are blessed by the Lord.” ¹³ 

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 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ¹⁴  to Joseph, Jacob said to Laban, “Send ¹⁵  me on my way so that I can go ¹⁶  home to my own country. ¹⁷ 

Kejadian 31:27

31:27 Why did you run away secretly ¹⁸  and deceive me? ¹⁹  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ²⁰ 

Kejadian 32:5

32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent ²¹  this message ²²  to inform my lord, so that I may find favor in your sight.’”

Kejadian 32:18

32:18 then you must say, ²³  ‘They belong ²⁴  to your servant Jacob. ²⁵  They have been sent as a gift to my lord Esau. ²⁶  In fact Jacob himself is behind us.’” ²⁷ 

Kejadian 37:13-14

37:13 Israel said to Joseph, “Your brothers ²⁸  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ²⁹  Joseph replied. ³⁰  37:14 So Jacob ³¹  said to him, “Go now and check on ³²  the welfare ³³  of your brothers and of the flocks, and bring me word.” So Jacob ³⁴  sent him from the valley of Hebron.

Kejadian 37:32

37:32 Then they brought the special tunic to their father ³⁵  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 38:20

38:20 Then Judah had his friend Hirah ³⁶  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ³⁷  but Hirah ³⁸  could not find her.

Kejadian 38:23

38:23 Judah said, “Let her keep the things ³⁹  for herself. Otherwise we will appear to be dishonest. ⁴⁰  I did indeed send this young goat, but you couldn’t find her.”

Kejadian 41:14

41:14 Then Pharaoh summoned ⁴¹  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Kejadian 42:4

42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ⁴²  for he said, ⁴³  “What if some accident ⁴⁴  happens ⁴⁵  to him?”

Kejadian 43:5

43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

Kejadian 43:14

43:14 May the sovereign God ⁴⁶  grant you mercy before the man so that he may release ⁴⁷  your other brother ⁴⁸  and Benjamin! As for me, if I lose my children I lose them.” ⁴⁹ 

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁵⁰  for God sent me ⁵¹  ahead of you to preserve life!

Kejadian 45:8

45:8 So now, it is not you who sent me here, but God. He has made me an adviser ⁵²  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 45:23

45:23 To his father he sent the following: ⁵³  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey.

[8:12]  ¹ tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ² tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[19:13]  ³ tn The Hebrew participle expresses an imminent action here.

[19:13]  ⁴ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ⁵ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[24:40]  ⁶ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[25:6]  ⁷ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁸ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[26:29]  ⁹ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ¹⁰ tn Heb “touched.”

[26:29]  ¹¹ tn Heb “and just as we have done only good with you.”

[26:29]  ¹² tn Heb “and we sent you away.”

[26:29]  ¹³ 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).

[30:25]  ¹⁴ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ¹⁵ tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ¹⁶ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ¹⁷ tn Heb “to my place and to my land.”

[31:27]  ¹⁸ 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]  ¹⁹ tn Heb “and steal me.”

[31:27]  ²⁰ 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?”

[32:5]  ²¹ tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  ²² tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[32:18]  ²³ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ²⁴ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ²⁵ tn Heb “to your servant, to Jacob.”

[32:18]  ²⁶ tn Heb “to my lord, to Esau.”

[32:18]  ²⁷ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[37:13]  ²⁸ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ²⁹ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ³⁰ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[37:14]  ³¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ³² tn Heb “see.”

[37:14]  ³³ tn Heb “peace.”

[37:14]  ³⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:32]  ³⁵ 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.

[38:20]  ³⁶ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ³⁷ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ³⁸ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:23]  ³⁹ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ⁴⁰ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[41:14]  ⁴¹ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[42:4]  ⁴² tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ⁴³ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ⁴⁴ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ⁴⁵ tn Heb “encounters.”

[43:14]  ⁴⁶ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ⁴⁷ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ⁴⁸ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ⁴⁹ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[45:5]  ⁵⁰ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁵¹ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:8]  ⁵² tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[45:23]  ⁵³ tn Heb “according to this.”