³ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

² tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

³ tn Heb “to a land good and large”; NRSV “to a good and broad land.” In the translation the words “that is both” are supplied because in contemporary English “good and” combined with any additional descriptive term can be understood as elative (“good and large” = “very large”; “good and spacious” = “very spacious”; “good and ready” = “very ready”). The point made in the Hebrew text is that the land to which they are going is both good (in terms of quality) and large (in terms of size).

¹ tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Cf. 18:11, where the same idiom occurs with the added term of “make good your ways.”

¹ tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10 and Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).

¹ tn Heb “evil.” The term רָעָה (raʿah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.

¹ tn The text has “in the good [בְּטוֹב, b^etov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”

² tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.

¹ tn Heb “If you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.”

² sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.

¹ tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial ב (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”

¹ tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.

¹ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

¹ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

³ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

¹ tn Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”

¹ tn Given the context, this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

¹ tn Heb “From the mouth of the Most High does it not go forth, both evil and good?”