¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

⁴ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

⁵ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

⁶ tn Heb “and.”

⁷ tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

⁸ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

⁹ tn The imperative after the jussive indicates purpose here.

¹⁰ tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

¹¹ tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.

¹² tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.

¹³ tn Heb “to them into the house.”

¹⁴ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

¹⁵ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

¹⁶ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

¹⁷ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

¹⁸ tn Heb “you must not take a wife from the daughters of Canaan.”

¹⁹ tn Heb “son.”

²⁰ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

²¹ tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

²² tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

²³ tn The Hebrew statement apparently means “with my happiness.”

²⁴ tn Heb “daughters.”

²⁵ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

²⁶ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

²⁷ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

²⁸ tn Heb “to his flock.”

²⁹ tn Heb “and Jacob said when he saw them.”

³⁰ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

³¹ tn Heb “and the gift passed over upon his face.”

³² tn The disjunctive clause is circumstantial/temporal.

³³ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

³⁴ tn The word “explaining” is supplied in the translation for stylistic reasons.

³⁵ tn Or “because.”

³⁶ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

³⁷ tn Heb “and my soul [= life] has been preserved.”

sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

³⁸ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

³⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

⁴⁰ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

⁴¹ tn Heb “his cupbearing.”

⁴² tn Heb “and they entered the land of Canaan to their father.”

⁴³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

⁴⁴ tn Heb “to direct before him to Goshen.”

⁴⁵ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.