9:6 “Whoever sheds human blood, 2
by other humans 3
must his blood be shed;
for in God’s image 4
God 5 has made humankind.”
32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”
33:15 So Esau said, “Let me leave some of my men with you.” 24 “Why do that?” Jacob replied. 25 “My lord has already been kind enough to me.” 26
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 27 God has revealed 28 to Pharaoh what he is about to do. 29
44:10 He replied, “You have suggested your own punishment! 38 The one who has it will become my slave, 39 but the rest of 40 you will go free.” 41
1 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
2 tn Heb “the blood of man.”
3 tn Heb “by man,” a generic term here for other human beings.
4 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.
5 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
6 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
7 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
8 tn Heb “is not yet complete.”
sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.
9 tn The Hebrew participle expresses an imminent action here.
10 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
11 tn Heb “the
12 tn Heb “and also.”
13 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
14 tn Heb “after her old age.”
15 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
16 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
17 tn Heb “as the
18 tn Heb “and the anger of Jacob was hot.”
19 tn Heb “who has withheld from you the fruit of the womb.”
20 tn Heb “God has given my reward.”
21 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.
22 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
23 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
24 tn The cohortative verbal form here indicates a polite offer of help.
25 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.
26 tn Heb “I am finding favor in the eyes of my lord.”
27 tn Heb “the dream of Pharaoh is one.”
28 tn Heb “declared.”
29 tn The active participle here indicates what is imminent.
30 tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”
31 tn Heb “established.”
32 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
33 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
34 sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
35 tn The word “saying” has been supplied in the translation for stylistic reasons.
36 tn Or “for.”
37 tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.
38 tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.
39 tn Heb “The one with whom it is found will become my slave.”
40 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
41 tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.
sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.
42 tn Heb “the famine [has been] in the midst of.”
43 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
44 tn Heb “Look, your son Joseph.”
45 tn Heb “my.”
46 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
47 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
48 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
49 tn Heb “your face.”
50 tn Heb “offspring.”