¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

⁷ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

⁸ tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

⁹ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

¹⁰ tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

¹¹ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

¹² tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

¹³ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

¹⁴ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

¹⁵ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

¹⁶ tn The words “still covered” is supplied in the translation for stylistic reasons.

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

¹⁸ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

¹⁹ tn Heb “and he brought it to himself to the ark.”

²⁰ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

²¹ tn Or “plain”; Heb “circle.”

²² tn The words “he noticed” are supplied in the translation for stylistic reasons.

²³ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

²⁴ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

²⁵ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

²⁶ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

²⁷ tn Heb “And he fell on his face and laughed and said in his heart.”

²⁸ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

²⁹ tn Heb “to the son of a hundred years.”

³⁰ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

³¹ tn Heb “the daughter of ninety years.”

³² tn The imperatives have the force of invitation.

³³ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

³⁴ sn The town square refers to the wide street area at the gate complex of the city.

³⁵ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

³⁶ tn Heb “to live as a resident alien.”

³⁷ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

³⁸ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

³⁹ tn Heb “and they pressed against the man, against Lot, exceedingly.”

⁴⁰ tn Heb “and they drew near.”

⁴¹ tn Heb “and Abraham rose up early in the morning and he took.”

⁴² tn Heb “bread,” although the term can be used for food in general.

⁴³ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

⁴⁴ tn Heb “she went and wandered.”

⁴⁵ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

⁴⁶ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

⁴⁷ tn Heb “What to you?”

⁴⁸ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

⁴⁹ tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.

⁵⁰ tn Heb “in your presence.”

⁵¹ tn Heb “silver.”

⁵² tn Or “the land of my birth.”

⁵³ tn Heb “and who spoke to me and who swore to me, saying.”

⁵⁴ tn Or “his messenger.”

⁵⁵ tn Heb “before you and you will take.”

⁵⁶ tn The words “stay there” are supplied in the translation for stylistic reasons.

⁵⁷ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

⁵⁸ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

⁵⁹ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

⁶⁰ tn Heb “therefore.”

⁶¹ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

⁶² tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

⁶³ tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

⁶⁴ tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.

⁶⁵ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

⁶⁶ tn Heb “My oppression and the work of my hands God saw.”

⁶⁷ tn Heb “from before.”

⁶⁸ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

⁶⁹ tn Or “tending”; Heb “shepherding” or “feeding.”

⁷⁰ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

⁷¹ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

⁷² tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

⁷³ tn Heb “and Reuben said to them.”

⁷⁴ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

⁷⁵ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

⁷⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

⁷⁷ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

⁷⁸ tn Heb “said.”

⁷⁹ tn Heb “Otherwise he will die, also he, like his brothers.”

sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

⁸⁰ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

⁸¹ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

⁸² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

⁸³ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

⁸⁴ 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.

⁸⁵ tn Heb “to Sheol,” the dwelling place of the dead.

⁸⁶ tn The word “us” has been supplied in the translation for stylistic reasons.

⁸⁷ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

⁸⁸ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

⁸⁹ tn Heb “and we told to him according to these words.”

⁹⁰ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

⁹¹ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

⁹² tn Heb “over the matter of.”

⁹³ tn Heb “in the beginning,” that is, at the end of their first visit.

⁹⁴ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

⁹⁵ tn The word “take” has been supplied in the translation for stylistic reasons.

⁹⁶ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

⁹⁷ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

⁹⁸ tn Heb “your money came to me.”

⁹⁹ tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.

¹⁰⁰ tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.

¹⁰¹ tn Heb “he, only he, to his mother is left.”

¹⁰² tn The definite article is translated here as a possessive pronoun.

¹⁰³ tn Heb “days.”

¹⁰⁴ sn On the expression put your hand under my thigh see Gen 24:2.

¹⁰⁵ tn Or “deal with me in faithful love.”

¹⁰⁶ tn Heb “saying.”

¹⁰⁷ tn The imperfect verbal form here has the force of a command.