Genesis 13:6

13:6 But the land could¹ not support them while they were living side by side.² Because their possessions were so great, they were not able to live³ alongside one another.

Genesis 24:32

24:32 So Abraham’s servant⁴ went to the house and unloaded⁵ the camels. Straw and feed were given⁶ to the camels, and water was provided so that he and the men who were with him could wash their feet.⁷

Genesis 26:28

26:28 They replied, “We could plainly see⁸ that the Lord is with you. So we decided there should be⁹ a pact between us¹⁰ – between us¹¹ and you. Allow us to make¹² a treaty with you

Genesis 31:27

31:27 Why did you run away secretly¹³ and deceive me?¹⁴ Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps?¹⁵

Genesis 32:25

32:25 When the man¹⁶ saw that he could not defeat Jacob,¹⁷ he struck¹⁸ the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

Genesis 38:20

38:20 Then Judah had his friend Hirah¹⁹ the Adullamite take a young goat to get back from the woman the items he had given in pledge,²⁰ but Hirah²¹ could not find her.

Genesis 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do²² such a great evil and sin against God?”

Genesis 41:8

41:8 In the morning he²³ was troubled, so he called for²⁴ all the diviner-priests²⁵ of Egypt and all its wise men. Pharaoh told them his dreams,²⁶ but no one could interpret²⁷ them for him.²⁸

Genesis 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this²⁹ to the diviner-priests, but no one could tell me its meaning.”³⁰

Genesis 47:14

47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment³¹ for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace.³²

Genesis 50:20

50:20 As for you, you meant to harm me,³³ but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.³⁴

¹tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

²tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

³tn The same infinitive occurs here, serving as the object of the verb.

⁴tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

⁵tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

⁶tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

⁷tn Heb “and water to wash his feet and the feet of the men who were with him.”

⁸tn The infinitive absolute before the verb emphasizes the clarity of their perception.

⁹tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

¹⁰tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

¹¹tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

¹²tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

¹³tn 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.”

¹⁴tn Heb “and steal me.”

¹⁵tn 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?”

¹⁶tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

¹⁷tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

¹⁸tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

¹⁹tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

²⁰tn Heb “to receive the pledge from the woman’s hand.”

²¹tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

²²tn The nuance of potential imperfect fits this context.

²³tn Heb “his spirit.”

²⁴tn Heb “he sent and called,” which indicates an official summons.

²⁵tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

²⁶tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).

²⁷tn “there was no interpreter.”

²⁸tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

²⁹tn The words “all this” have been supplied in the translation for stylistic reasons.

³⁰tn Heb “and there was no one telling me.”

³¹tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.

³²tn Heb “house.”

³³tn Heb “you devised against me evil.”

³⁴tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”