Discovery Box| (0.5003795) | (Gen 39:14) |
3 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt. |
| (0.5003795) | (Gen 40:1) |
3 sn The Hebrew verb translated offended here is the same one translated “sin” in here%27s&tab=notes" ver="">39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence. |
| (0.5003795) | (Gen 40:2) |
1 tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see here%27s&tab=notes" ver="">39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use. |
| (0.5003795) | (Gen 40:14) |
1 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. |
| (0.5003795) | (Gen 40:20) |
1 tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. here%27s&tab=notes" ver="">13), but with respect to the baker it means “decapitate” (see v. here%27s&tab=notes" ver="">19). |
| (0.5003795) | (Gen 40:22) |
1 sn The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail. |
| (0.5003795) | (Gen 41:16) |
3 tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT). |
| (0.5003795) | (Gen 41:17) |
1 tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. here%27s&tab=notes" ver="">18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes. |
| (0.5003795) | (Gen 42:23) |
3 tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37. |
| (0.5003795) | (Gen 42:28) |
1 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.” |
| (0.5003795) | (Gen 43:23) |
1 tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) 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. |
| (0.5003795) | (Gen 44:15) |
1 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?” |
| (0.5003795) | (Gen 47:9) |
4 tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point. |
| (0.5003795) | (Gen 48:11) |
1 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. |
| (0.5003795) | (Gen 50:24) |
1 tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.” |
| (0.5003795) | (Exo 1:10) |
3 tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.” |
| (0.5003795) | (Exo 1:17) |
2 tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys. |
| (0.5003795) | (Exo 2:5) |
3 sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion. |
| (0.5003795) | (Exo 2:7) |
3 tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.” |
| (0.5003795) | (Exo 2:11) |
5 tn The verb רָאָה (ra’a, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. here%27s&tab=notes" ver="">2:25). |
