1:31 God saw all that he had made – and it was very good! 1 There was evening, and there was morning, the sixth day.
5:3 When 7 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 8 after he became the father of Seth was 800 years; during this time he had 9 other 10 sons and daughters.
12:4 So Abram left, 21 just as the Lord had told him to do, 22 and Lot went with him. (Now 23 Abram was 75 years old 24 when he departed from Haran.)
13:14 After Lot had departed, the Lord said to Abram, 25 “Look 26 from the place where you stand to the north, south, east, and west.
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 27 passed between the animal parts. 28
16:3 So after Abram had lived 29 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 30 to her husband to be his wife. 31
26:8 After Isaac 42 had been there a long time, 43 Abimelech king of the Philistines happened to look out a window and observed 44 Isaac caressing 45 his wife Rebekah.
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 46 because the Lord blessed him. 47
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 53
30:25 After Rachel had given birth 60 to Joseph, Jacob said to Laban, “Send 61 me on my way so that I can go 62 home to my own country. 63
34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 67 had violated their sister Dinah.
35:27 So Jacob came back to his father Isaac in Mamre, 70 to Kiriath Arba 71 (that is, Hebron), where Abraham and Isaac had stayed. 72
38:2 There Judah saw the daughter of a Canaanite man 75 named Shua. 76 Judah acquired her as a wife 77 and had marital relations with her. 78
41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 81 on one stalk, healthy 82 and good.
42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying,
43:26 When Joseph came home, they presented him with the gifts they had brought inside, 95 and they bowed down to the ground before him.
45:21 So the sons of Israel did as he said. 96 Joseph gave them wagons as Pharaoh had instructed, 97 and he gave them provisions for the journey.
46:1 So Israel began his journey, taking with him all that he had. 98 When he came to Beer Sheba 99 he offered sacrifices to the God of his father Isaac.
50:4 When the days of mourning 101 had passed, Joseph said to Pharaoh’s royal court, 102 “If I have found favor in your sight, please say to Pharaoh, 103
1 tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.
2 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
3 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
4 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
5 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
6 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
7 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
8 tn Heb “The days of Adam.”
9 tn Heb “he fathered.”
10 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
11 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
12 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
13 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
14 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”
15 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.
16 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.
17 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
18 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
19 tn Or “bitumen” (cf. NEB, NRSV).
20 tn The disjunctive clause gives information parenthetical to the narrative.
21 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
22 tn Heb “just as the
23 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
24 tn Heb “was the son of five years and seventy year[s].”
sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
25 tn Heb “and the
26 tn Heb “lift up your eyes and see.”
sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
27 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
28 tn Heb “these pieces.”
29 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
30 tn Heb “the Egyptian, her female servant.”
31 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
32 tn In the Hebrew text the clause begins with “because.”
33 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
sn The
34 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
35 tn Or “she conceived.”
36 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
37 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
38 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
39 tn Heb “and she hurried and emptied.”
40 tn Heb “old and full.”
41 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
42 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
43 tn Heb “and it happened when the days were long to him there.”
44 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.
45 tn Or “fondling.”
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.
46 tn Heb “a hundredfold.”
47 tn This final clause explains why Isaac had such a bountiful harvest.
48 tn Heb “and there was to him.”
49 tn Heb “possessions of sheep.”
50 tn Heb “possessions of cattle.”
51 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
52 tn Heb “and the Philistines stopped them up and filled them with dirt.”
53 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
54 tn Heb “took for a wife.”
55 tn Heb “Jacob loved.”
56 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
57 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
58 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
59 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
60 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
61 tn The imperatival form here expresses a request.
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.
62 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
63 tn Heb “to my place and to my land.”
64 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
65 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
66 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
67 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
68 sn The name El-Bethel means “God of Bethel.”
69 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
70 tn This is an adverbial accusative of location.
71 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
72 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
73 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
74 tn Heb “old and full of years.”
75 tn Heb “a man, a Canaanite.”
76 tn Heb “and his name was Shua.”
77 tn Heb “and he took her.”
78 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
79 tn Heb “a dream we dreamed.”
80 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
81 tn Heb “coming up.”
82 tn Heb “fat.”
83 tn Heb “dreamed a dream.”
84 tn Heb “there is no one interpreting.”
85 tn Heb “saying.”
86 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
87 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
88 tn Heb “to see the nakedness of the land you have come.”
89 tn Heb “and he turned to them and spoke to them.”
90 tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.
91 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
92 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
93 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
94 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
95 tn Heb “into the house.”
96 tn Heb “and the sons of Israel did so.”
97 tn Heb “according to the mouth of Pharaoh.”
98 tn Heb “and Israel journeyed, and all that was his.”
99 sn Beer Sheba. See Gen 21:31; 28:10.
100 tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.
101 tn Heb “weeping.”
102 tn Heb “the house of Pharaoh.”
103 tn Heb “in the ears of Pharaoh.”