¹ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

² sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

³ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

⁴ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

⁵ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

⁶ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

⁷ sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

⁸ tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

⁹ tn Heb “all flesh.”

¹⁰ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

¹¹ tn Heb “say.”

¹² sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

¹³ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

¹⁴ tn Heb “and my life will live.”

¹⁵ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

¹⁶ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

¹⁷ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

¹⁸ tn Heb “I am going.”

¹⁹ tn Heb “the son of the acquisition of my house.”

sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

²⁰ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

²¹ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

²² tn Heb “And Abram said.”

²³ tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

²⁴ tn Heb “is inheriting me.”

²⁵ tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.

²⁶ tn Heb “the son of ninety-nine years.”

²⁷ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

²⁸ 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 (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

²⁹ tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

³⁰ tn Or “in my presence.”

³¹ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

³² tn Heb “Because I said.”

³³ tn Heb “over the matter of.”

³⁴ tn Heb “and also.”

³⁵ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

³⁶ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

³⁷ tn Heb “a resident alien and a settler.”

³⁸ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

³⁹ tn Or “possession.”

⁴⁰ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

⁴¹ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

⁴² tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

⁴³ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

⁴⁴ tn Or “hear me.”

⁴⁵ tn Heb “intercede for me with.”

⁴⁶ tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

⁴⁷ tn Heb “Swear to me today.”

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

⁴⁹ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

⁵⁰ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

⁵¹ tn Heb “listened to my voice.”

⁵² sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

⁵³ tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

⁵⁴ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

⁵⁵ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

⁵⁶ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

⁵⁷ tn Heb “caused to meet before me.”

⁵⁸ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

⁵⁹ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

⁶⁰ tn Heb “and he yelled [with] a great and bitter yell to excess.”

⁶¹ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

⁶² tn Heb “and Esau lifted his voice and wept.”

⁶³ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

⁶⁴ tn Heb “sons.”

⁶⁵ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

⁶⁶ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

⁶⁷ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

⁶⁸ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

⁶⁹ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

⁷⁰ tn Heb “God has given my reward.”

⁷¹ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.

⁷² sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

⁷³ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

⁷⁴ 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.

⁷⁵ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

⁷⁶ tn Heb “to my place and to my land.”

⁷⁷ tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

⁷⁸ tn Heb “and you have led away my daughters like captives of a sword.”

⁷⁹ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

⁸⁰ tn Heb “there is to my hand.”

⁸¹ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

⁸² tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

⁸³ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

⁸⁴ tn Heb “for I said.”

⁸⁵ tn Heb “lest you steal your daughters from with me.”

⁸⁶ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

⁸⁷ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

⁸⁸ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

⁸⁹ tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

⁹⁰ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

⁹¹ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

⁹² tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

⁹³ tn Heb “Who to you?”

⁹⁴ tn Heb “all this camp which I met.”

⁹⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

⁹⁶ tn Heb “until you send.”

⁹⁷ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

⁹⁸ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

⁹⁹ tn Heb “a dream we dreamed.”

¹⁰⁰ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

¹⁰¹ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

¹⁰² sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

¹⁰³ tn The word “saying” has been supplied in the translation for stylistic reasons.

¹⁰⁴ tn Or “for.”

¹⁰⁵ tn The imperfect here has an injunctive force.

¹⁰⁶ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

¹⁰⁷ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

¹⁰⁸ tn Heb “and they did so.”

¹⁰⁹ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

¹¹⁰ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

¹¹¹ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

¹¹² tn Heb “to Sheol,” the dwelling place of the dead.

¹¹³ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

¹¹⁴ tn Heb “the calamity which would find my father.”

¹¹⁵ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

¹¹⁶ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

¹¹⁷ tn The infinitive gives a second purpose for God’s action.

¹¹⁸ tn The perfect verbal form with vav consecutive here expresses instruction.

¹¹⁹ tn Heb “after my seeing your face that you are still alive.”

¹²⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

¹²¹ tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

¹²² tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

¹²³ tn Heb “swore on oath to him.”

¹²⁴ sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.

¹²⁵ tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).

¹²⁶ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

¹²⁷ tn Heb “your face.”

¹²⁸ tn Heb “offspring.”

¹²⁹ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

¹³⁰ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.