¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

³ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

⁴ tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

⁵ tn Or “from” (but see v. 22).

⁶ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

⁷ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

⁸ tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

⁹ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

¹⁰ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

¹¹ tn Heb “the man knew,” a frequent euphemism for sexual relations.

¹² tn Or “she conceived.”

¹³ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

¹⁴ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them – as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.

¹⁵ tn Heb “which [is] between me and between you.”

¹⁶ tn Heb “all flesh.”

¹⁷ tn Heb “to destroy.”

¹⁸ tn Heb “all flesh.”

¹⁹ tn Heb “and one lip to all of them.”

²⁰ tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”

²¹ tn Heb “all that they purpose to do will not be withheld from them.”

²² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

²³ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

²⁴ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

²⁵ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

²⁶ tn Heb “against.”

²⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

²⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

²⁹ tn Heb “in the middle.”

³⁰ 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.

³¹ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

³² tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

³³ tn Heb “in a land not theirs.”

³⁴ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

³⁵ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

³⁶ tn Heb “in your hand.”

³⁷ tn Heb “what is good in your eyes.”

³⁸ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

³⁹ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

⁴⁰ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

⁴¹ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

⁴² tn The active participle refers here to something that is about to happen.

⁴³ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

⁴⁴ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

⁴⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

⁴⁶ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

⁴⁷ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

⁴⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

⁴⁹ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

⁵⁰ tn After the jussive, the cohortative indicates purpose/result.

⁵¹ tn Heb “from the least to the greatest.”

⁵² tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

⁵³ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

⁵⁴ tn Heb “Yet who [is there] to you here?”

⁵⁵ tn The words “Do you have” are supplied in the translation for stylistic reasons.

⁵⁶ tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

⁵⁷ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

⁵⁸ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

⁵⁹ tn Heb “Look, this town is near to flee to there. And it is little.”

⁶⁰ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

⁶¹ tn Heb “Is it not little?”

⁶² tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

⁶³ tn Heb “drink wine.”

⁶⁴ tn Heb “the firstborn.”

⁶⁵ 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.

⁶⁶ tn Heb “and he did not know when she lay down and when she arose.”

⁶⁷ tn Heb “drink wine.”

⁶⁸ tn Heb “lied down with him.”

⁶⁹ tn Heb “And he did not know when she lied down and when she arose.”

⁷⁰ sn A bowshot would be a distance of about a hundred yards (ninety meters).

⁷¹ tn Heb “said.”

⁷² 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.

⁷³ 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.

⁷⁴ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

⁷⁵ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

⁷⁶ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

⁷⁷ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

⁷⁸ 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.

⁷⁹ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

⁸⁰ tn Heb “to go after me.”

⁸¹ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

⁸² tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

⁸³ tn Heb “and he arose and went.”

⁸⁴ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

⁸⁵ tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).

⁸⁶ tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.

⁸⁷ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

⁸⁸ tn Heb “her”; the referent has been specified here in the translation for clarity.

⁸⁹ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

⁹⁰ tn Heb “and he took Rebekah and she became his wife and he loved her.”

⁹¹ tn Heb “after his mother.” This must refer to Sarah’s death.

⁹² tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

⁹³ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

⁹⁴ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

⁹⁵ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

⁹⁶ tn Heb “the oath which I swore.”

sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

⁹⁷ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

⁹⁸ tn Heb “people.”

⁹⁹ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

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

¹⁰¹ tn Heb “and he called its name.”

¹⁰² 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.

¹⁰³ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

¹⁰⁴ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

¹⁰⁵ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

¹⁰⁶ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

¹⁰⁷ 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.

¹⁰⁸ 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.

¹⁰⁹ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

¹¹⁰ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

¹¹¹ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

¹¹² tn Or “arise” (i.e., sit up).

¹¹³ tn Heb “so that your soul may bless me.”

¹¹⁴ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

¹¹⁵ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

¹¹⁶ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

¹¹⁷ tn Heb “because of the blessing which his father blessed him.”

¹¹⁸ 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.

¹¹⁹ tn Heb “days.”

¹²⁰ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

¹²¹ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

¹²² tn Heb “and he spent the night there because the sun had gone down.”

¹²³ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

¹²⁴ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

¹²⁵ tn Heb “lay down.”

¹²⁶ tn Heb “and he got up early…and he took.”

¹²⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

¹²⁸ tn See the note on this phrase in v. 11.

¹²⁹ tn Heb “standing stone.”

sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

¹³⁰ tn Heb “bread,” although the term can be used for food in general.

¹³¹ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

¹³² tn The infinitive absolute is used before the finite verb for emphasis.

¹³³ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

¹³⁴ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

¹³⁵ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

¹³⁶ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

¹³⁷ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

¹³⁸ tn Heb “for you, you know my service [with] which I have served you.”

¹³⁹ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

¹⁴⁰ tn Heb “lift up (now) your eyes and see.”

¹⁴¹ tn Heb “going up on,” that is, mounting for intercourse.

¹⁴² tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

¹⁴³ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

¹⁴⁴ 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.

¹⁴⁵ tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

¹⁴⁶ tn Heb “said.”

¹⁴⁷ tn Heb “the one who said.”

¹⁴⁸ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

¹⁴⁹ tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.

¹⁵⁰ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).

¹⁵¹ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

¹⁵² tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

¹⁵³ tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

¹⁵⁴ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

¹⁵⁵ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

¹⁵⁶ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

¹⁵⁷ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

¹⁵⁸ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

¹⁵⁹ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

¹⁶⁰ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

¹⁶¹ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

¹⁶² 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.

¹⁶³ 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.

¹⁶⁴ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

¹⁶⁵ tn This construction is identical to the one in Gen 37:5.

¹⁶⁶ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

¹⁶⁷ tn Heb “And he dreamed yet another dream.”

¹⁶⁸ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

¹⁶⁹ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

¹⁷⁰ 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).

¹⁷¹ 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.

¹⁷² tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

¹⁷³ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

¹⁷⁴ tn The imperative with the prefixed conjunction here indicates purpose.

¹⁷⁵ 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.

¹⁷⁶ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

¹⁷⁷ tn Heb “to receive the pledge from the woman’s hand.”

¹⁷⁸ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

¹⁷⁹ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

¹⁸⁰ tn Heb “who these to him.”

¹⁸¹ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

¹⁸² 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.

¹⁸³ 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.”

¹⁸⁴ 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.

¹⁸⁵ tn Heb “And look.”

¹⁸⁶ tn The word “cows” is supplied here in the translation for stylistic reasons.

¹⁸⁷ tn Heb “when they went inside them.”

¹⁸⁸ tn Heb “it was not known.”

¹⁸⁹ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

¹⁹⁰ tn Heb “began to arrive.”

¹⁹¹ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

¹⁹² tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

¹⁹³ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

¹⁹⁴ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

¹⁹⁵ tn Heb “that you are not spies, that you are honest men.”

¹⁹⁶ 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.

¹⁹⁷ tn The nuance of the imperfect verbal form is permissive here.

¹⁹⁸ tn Heb “my hand.”

¹⁹⁹ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

²⁰⁰ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

²⁰¹ tn The imperfect verbal form is used here to express Joseph’s instructions.

²⁰² tn Heb “and he did according to the word of Joseph which he spoke.”

²⁰³ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

²⁰⁴ tn Heb “and let not your anger burn against your servant.”

²⁰⁵ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

²⁰⁶ tn Or “for.”

²⁰⁷ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

²⁰⁸ tn After the cohortative the imperative with vav states the ultimate goal.

²⁰⁹ tn Heb “fat.”

²¹⁰ tn Heb “arose.”

²¹¹ tn Heb “tell Pharaoh and say to him.”

²¹² tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.

²¹³ tn Heb “house.”

²¹⁴ tn Heb “and Joseph took the two of them.”

²¹⁵ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

²¹⁶ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

²¹⁷ 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.”

²¹⁸ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.