² tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

¹ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

¹ tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur), which means “to sojourn, to dwell as an alien.”

² tn The noun “foreigner” (גֵּר; ger) is based on the same verbal root as “lives” (גּוּר; gur). See note at 17:10.

¹ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

³ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

² sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

² tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

³ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident foreigner, as his future descendants would after him.

² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

² tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

⁶ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

⁴ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

¹ sn The Hebrew name Elam (עֵילָם, ʿelam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

¹ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

⁴ sn God becomes Cain’s protector. Here is common grace—Cain and his community will live on under God’s care, but without salvation.

⁴ tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.

³ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

³ sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live, but in depression even the will to live is gone.

¹ tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (t^emimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.