¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

⁴ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

⁵ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

⁶ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

⁷ tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

⁸ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

⁹ tn Heb “closed up the flesh under it.”

¹⁰ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

¹¹ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

¹² tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

¹³ tn Heb “to keep alive.”

¹⁴ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

¹⁵ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

¹⁶ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

¹⁷ tn 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.

¹⁸ tn The same infinitive occurs here, serving as the object of the verb.

¹⁹ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

²⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

²¹ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

²² tn Heb “in the middle.”

²³ tn Heb “to meet its neighbor.”

sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

²⁴ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

²⁵ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

²⁶ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

²⁷ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

²⁸ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

²⁹ tn Heb “in your hand.”

³⁰ tn Heb “what is good in your eyes.”

³¹ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

³² tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

³³ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

³⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

³⁵ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

³⁶ tn After the jussive, the cohortative indicates purpose/result.

³⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

³⁸ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

³⁹ tn Heb “upon the face of.”

⁴⁰ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

⁴¹ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

⁴² tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

⁴³ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

⁴⁴ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

⁴⁵ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

⁴⁶ tn Heb “the overthrow when [he] overthrew.”

⁴⁷ tn Heb “drink wine.”

⁴⁸ tn Heb “the firstborn.”

⁴⁹ tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

⁵⁰ tn Heb “and he did not know when she lay down and when she arose.”

⁵¹ tn Heb “drink wine.”

⁵² tn Heb “lied down with him.”

⁵³ tn Heb “And he did not know when she lied down and when she arose.”

⁵⁴ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

⁵⁵ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

⁵⁶ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

⁵⁷ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

⁵⁸ sn A bowshot would be a distance of about a hundred yards (ninety meters).

⁵⁹ tn Heb “said.”

⁶⁰ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

⁶¹ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

⁶² tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

⁶³ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

⁶⁴ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

⁶⁵ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

⁶⁶ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

⁶⁷ tn Heb “lifted his eyes.”

⁶⁸ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

⁶⁹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

⁷⁰ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

⁷¹ tn Heb “give.”

⁷² tn Heb “silver.”

⁷³ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

⁷⁴ tn Heb “listened to Ephron.”

⁷⁵ tn Heb “and Abraham weighed out.”

⁷⁶ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

⁷⁷ tn Heb “silver.”

⁷⁸ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

⁷⁹ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

⁸⁰ tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.

⁸¹ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

⁸² tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

⁸³ tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

⁸⁴ tn Heb “Send me away to my master.”

⁸⁵ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

⁸⁶ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

⁸⁷ tn Heb “and she said to.”

⁸⁸ tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

⁸⁹ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

⁹⁰ tn Heb “her”; the referent has been specified here in the translation for clarity.

⁹¹ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

⁹² tn Heb “and he took Rebekah and she became his wife and he loved her.”

⁹³ tn Heb “after his mother.” This must refer to Sarah’s death.

⁹⁴ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

⁹⁵ tn The verb has no expressed subject and so is given a passive translation.

⁹⁶ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

⁹⁷ tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.

⁹⁸ tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).

⁹⁹ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

¹⁰⁰ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

¹⁰¹ tn Heb “and he called the name of the well.”

¹⁰² sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

¹⁰³ tn The words “about it” are supplied in the translation for stylistic reasons.

¹⁰⁴ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

¹⁰⁵ tn Heb “and he called its name.”

¹⁰⁶ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

¹⁰⁷ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

¹⁰⁸ tn 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.

¹⁰⁹ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

¹¹⁰ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

¹¹¹ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

¹¹² tn The oath formula is used: “if you do us harm” means “so that you will not do.”

¹¹³ tn Heb “touched.”

¹¹⁴ tn Heb “and just as we have done only good with you.”

¹¹⁵ tn Heb “and we sent you away.”

¹¹⁶ 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).

¹¹⁷ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

¹¹⁸ tn Heb “and his eyes were weak from seeing.”

¹¹⁹ tn Heb “greater” (in terms of age).

¹²⁰ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

¹²¹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

¹²² tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

¹²³ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

¹²⁴ tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

¹²⁵ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

¹²⁶ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

¹²⁷ tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

¹²⁸ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

¹²⁹ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

¹³⁰ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

¹³¹ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

¹³² tn Heb “see.”

¹³³ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

¹³⁴ tn Heb “because of the blessing which his father blessed him.”

¹³⁵ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

¹³⁶ tn Heb “days.”

¹³⁷ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

¹³⁸ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

¹³⁹ tn The words “the land” have been supplied in the translation for clarity.

¹⁴⁰ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

¹⁴¹ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

¹⁴² tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

¹⁴³ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

¹⁴⁴ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

¹⁴⁵ tn Or “Leah conceived” (also in vv. 33, 34, 35).

¹⁴⁶ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

¹⁴⁷ tn Heb “looked on my affliction.”

sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

¹⁴⁸ tn Heb “hated.” See the note on the word “unloved” in v. 31.

¹⁴⁹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

¹⁵⁰ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

¹⁵¹ tn The negated imperfect verbal form has an obligatory nuance.

¹⁵² tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

¹⁵³ tn Heb “If you do for me this thing.”

¹⁵⁴ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

¹⁵⁵ 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.”

¹⁵⁶ tn Heb “and steal me.”

¹⁵⁷ 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?”

¹⁵⁸ tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

¹⁵⁹ tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

¹⁶⁰ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

¹⁶¹ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

¹⁶² tn Heb “I am unable to rise.”

¹⁶³ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

¹⁶⁴ tn The word “thoroughly” is not in the Hebrew text, but is implied.

¹⁶⁵ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

¹⁶⁶ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

¹⁶⁷ tn 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.

¹⁶⁸ tn Heb “in their hand.”

¹⁶⁹ sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

¹⁷⁰ sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

¹⁷¹ tn Or “terebinth.”

¹⁷² tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

¹⁷³ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

¹⁷⁴ tn Heb “they traveled from this place.”

¹⁷⁵ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

¹⁷⁶ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

¹⁷⁷ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

¹⁷⁸ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

¹⁷⁹ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

¹⁸⁰ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

¹⁸¹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

¹⁸² tn Heb “go to.” The expression is a euphemism for sexual intercourse.

¹⁸³ tn The imperative with the prefixed conjunction here indicates purpose.

¹⁸⁴ sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

¹⁸⁵ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

¹⁸⁶ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

¹⁸⁷ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

¹⁸⁸ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

¹⁸⁹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

¹⁹⁰ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

¹⁹¹ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

¹⁹² tn Heb “did not know.”

¹⁹³ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

¹⁹⁴ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

¹⁹⁵ tn The nuance of potential imperfect fits this context.

¹⁹⁶ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

¹⁹⁷ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

¹⁹⁸ tn Heb “his spirit.”

¹⁹⁹ tn Heb “he sent and called,” which indicates an official summons.

²⁰⁰ tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

²⁰¹ tn 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).

²⁰² tn “there was no interpreter.”

²⁰³ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

²⁰⁴ tn Heb “when they went inside them.”

²⁰⁵ tn Heb “it was not known.”

²⁰⁶ tn The words “all this” have been supplied in the translation for stylistic reasons.

²⁰⁷ tn Heb “and there was no one telling me.”

²⁰⁸ tn Heb “all the food.”

²⁰⁹ tn Heb “under the hand of Pharaoh.”

²¹⁰ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

²¹¹ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

²¹² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

²¹³ tn Heb “and he caused him to ride in the second chariot which was his.”

²¹⁴ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

²¹⁵ sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD³ 1262).

²¹⁶ sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.

²¹⁷ sn On (also in v. 50) is another name for the city of Heliopolis.

²¹⁸ tn Heb “and he passed through.”

²¹⁹ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

²²⁰ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

²²¹ tn Heb “that you are not spies, that you are honest men.”

²²² sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.

²²³ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

²²⁴ 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.

²²⁵ 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).

²²⁶ 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.

²²⁷ tn Heb “in its weight.”

²²⁸ tn Heb “brought it back in our hand.”

²²⁹ tn Heb “his life is bound up in his life.”

²³⁰ tn Heb “all the ones standing beside him.”

²³¹ tn Heb “stood.”

²³² tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

²³³ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

²³⁴ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

²³⁵ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

²³⁶ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

²³⁷ tn Heb “heavy.”

sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

²³⁸ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

²³⁹ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

²⁴⁰ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

²⁴¹ tn Heb “it was bad in his eyes.”

²⁴² tn Or “dignitaries”; Heb “elders.”

²⁴³ tn Heb “you devised against me evil.”

²⁴⁴ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”