Kejadian 19:26

19:26 But Lot’s ¹  wife looked back longingly ²  and was turned into a pillar of salt.

Kejadian 17:7

17:7 I will confirm ³  my covenant as a perpetual ⁴  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ⁵ 

Kejadian 19:6

19:6 Lot went outside to them, shutting the door behind him.

Kejadian 24:39

24:39 But I said to my master, ‘What if the woman does not want to go ⁶  with me?’ ⁷ 

Kejadian 30:21

30:21 After that she gave birth to a daughter and named her Dinah.

Kejadian 41:6

41:6 Then ⁸  seven heads of grain, thin and burned by the east wind, were sprouting up after them.

Kejadian 5:19

5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters.

Kejadian 9:9

9:9 “Look! I now confirm ⁹  my covenant with you and your descendants after you ¹⁰ 

Kejadian 9:28

9:28 After the flood Noah lived 350 years.

Kejadian 10:1

The Table of Nations

10:1 This is the account ¹¹  of Noah’s sons Shem, Ham, and Japheth. Sons ¹²  were born ¹³  to them after the flood.

Kejadian 10:18

10:18 Arvadites, ¹⁴  Zemarites, ¹⁵  and Hamathites. ¹⁶  Eventually the families of the Canaanites were scattered

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ¹⁷  over the earth after the flood.

Kejadian 11:11

11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other ¹⁸  sons and daughters.

Kejadian 11:23

11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

Kejadian 15:14

15:14 But I will execute judgment on the nation that they will serve. ¹⁹  Afterward they will come out with many possessions.

Kejadian 17:9

17:9 Then God said to Abraham, “As for you, you must keep ²⁰  the covenantal requirement ²¹  I am imposing on you and your descendants after you throughout their generations.

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ²²  “After I am worn out will I have pleasure, ²³  especially when my husband is old too?” ²⁴ 

Kejadian 24:55

24:55 But Rebekah’s ²⁵  brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.”

Kejadian 33:7

33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.

Kejadian 38:30

38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ²⁶ 

Kejadian 40:1

The Cupbearer and the Baker

40:1 After these things happened, the cupbearer ²⁷  to the king of Egypt and the royal baker ²⁸  offended ²⁹  their master, the king of Egypt.

Kejadian 41:23

41:23 Then ³⁰  seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them.

Kejadian 45:15

45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

Kejadian 48:6

48:6 Any children that you father ³¹  after them will be yours; they will be listed ³²  under the names of their brothers in their inheritance. ³³ 

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ³⁴  Jacob thought, ³⁵  “I will first appease him ³⁶  by sending a gift ahead of me. ³⁷  After that I will meet him. ³⁸  Perhaps he will accept me.” ³⁹ 

Kejadian 5:4

5:4 The length of time Adam lived ⁴⁰  after he became the father of Seth was 800 years; during this time he had ⁴¹  other ⁴²  sons and daughters.

Kejadian 5:7

5:7 Seth lived 807 years after he became the father of Enosh, and he had ⁴³  other ⁴⁴  sons and daughters.

Kejadian 5:10

5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters.

Kejadian 5:13

5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters.

Kejadian 5:16

5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters.

Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ⁴⁵  for 300 years, ⁴⁶  and he had other ⁴⁷  sons and daughters.

Kejadian 5:26

5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ⁴⁸  sons and daughters.

Kejadian 5:30

5:30 Lamech lived 595 years after he became the father of Noah, and he had other ⁴⁹  sons and daughters.

Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 11:13

11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other ⁵⁰  sons and daughters. ⁵¹ 

Kejadian 11:15

11:15 And after he became the father of Eber, Shelah lived 403 years and had other ⁵²  sons and daughters.

Kejadian 11:17

11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

Kejadian 11:19

11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

Kejadian 11:21

11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

Kejadian 11:25

11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ⁵³  for she said, “Here I have seen one who sees me!” ⁵⁴ 

Kejadian 17:8

17:8 I will give the whole land of Canaan – the land where you are now residing ⁵⁵  – to you and your descendants after you as a permanent ⁵⁶  possession. I will be their God.”

Kejadian 17:10

17:10 This is my requirement that you and your descendants after you must keep: ⁵⁷  Every male among you must be circumcised. ⁵⁸ 

Kejadian 18:5

18:5 And let me get ⁵⁹  a bit of food ⁶⁰  so that you may refresh yourselves ⁶¹  since you have passed by your servant’s home. After that you may be on your way.” ⁶²  “All right,” they replied, “you may do as you say.”

Kejadian 18:10

18:10 One of them ⁶³  said, “I will surely return ⁶⁴  to you when the season comes round again, ⁶⁵  and your wife Sarah will have a son!” ⁶⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ⁶⁷ 

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁶⁸  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁶⁹  replied.

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ⁷⁰  also has borne children to your brother Nahor –

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 24:8

24:8 But if the woman is not willing to come back with you, ⁷¹  you will be free ⁷²  from this oath of mine. But you must not take my son back there!”

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ⁷³  when she was old, ⁷⁴  and my master ⁷⁵  has given him everything he owns.

Kejadian 24:61

24:61 Then Rebekah and her female servants mounted the camels and rode away with ⁷⁶  the man. So Abraham’s servant ⁷⁷  took Rebekah and left.

Kejadian 24:67

24:67 Then Isaac brought Rebekah ⁷⁸  into his mother Sarah’s tent. He took her ⁷⁹  as his wife and loved her. ⁸⁰  So Isaac was comforted after his mother’s death. ⁸¹ 

Kejadian 25:11

25:11 After Abraham’s death, God blessed ⁸²  his son Isaac. Isaac lived near Beer Lahai Roi. ⁸³ 

Kejadian 25:26

25:26 When his brother came out with ⁸⁴  his hand clutching Esau’s heel, they named him Jacob. ⁸⁵  Isaac was sixty years old ⁸⁶  when they were born.

Kejadian 31:23

31:23 So he took his relatives ⁸⁷  with him and pursued Jacob ⁸⁸  for seven days. ⁸⁹  He caught up with ⁹⁰  him in the hill country of Gilead.

Kejadian 31:36

31:36 Jacob became angry ⁹¹  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁹²  “What sin of mine prompted you to chase after me in hot pursuit? ⁹³ 

Kejadian 32:18

32:18 then you must say, ⁹⁴  ‘They belong ⁹⁵  to your servant Jacob. ⁹⁶  They have been sent as a gift to my lord Esau. ⁹⁷  In fact Jacob himself is behind us.’” ⁹⁸ 

Kejadian 35:5

35:5 and they started on their journey. ⁹⁹  The surrounding cities were afraid of God, ¹⁰⁰  and they did not pursue the sons of Jacob.

Kejadian 35:12

35:12 The land I gave ¹⁰¹  to Abraham and Isaac I will give to you. To your descendants ¹⁰²  I will also give this land.”

Kejadian 37:17

37:17 The man said, “They left this area, ¹⁰³  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 39:7

39:7 Soon after these things, his master’s wife took notice of ¹⁰⁴  Joseph and said, “Have sex with me.” ¹⁰⁵ 

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ¹⁰⁶  and they stood beside the other cows at the edge of the river. ¹⁰⁷ 

Kejadian 41:27

41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent ¹⁰⁸  seven years of famine.

Kejadian 41:30-31

41:30 But seven years of famine will occur ¹⁰⁹  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ¹¹⁰  the land. 41:31 The previous abundance of the land will not be remembered ¹¹¹  because of the famine that follows, for the famine will be very severe. ¹¹² 

Kejadian 41:39

41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ¹¹³  as you are!

Kejadian 46:30

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ¹¹⁴ 

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹¹⁵  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ¹¹⁶  and will multiply you. ¹¹⁷  I will make you into a group of nations, and I will give this land to your descendants ¹¹⁸  as an everlasting possession.’ ¹¹⁹ 

Kejadian 50:14

50:14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.

Kejadian 6:4

6:4 The Nephilim ¹²⁰  were on the earth in those days (and also after this) ¹²¹  when the sons of God were having sexual relations with ¹²²  the daughters of humankind, who gave birth to their children. ¹²³  They were the mighty heroes ¹²⁴  of old, the famous men. ¹²⁵ 

Kejadian 13:14

13:14 After Lot had departed, the Lord said to Abram, ¹²⁶  “Look ¹²⁷  from the place where you stand to the north, south, east, and west.

Kejadian 14:17

14:17 After Abram ¹²⁸  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ¹²⁹  in the Valley of Shaveh (known as the King’s Valley). ¹³⁰ 

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹³¹  and the one who will reward you in great abundance.” ¹³² 

Kejadian 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ¹³³  I will confirm my covenant with him as a perpetual ¹³⁴  covenant for his descendants after him.

Kejadian 18:19

18:19 I have chosen him ¹³⁵  so that he may command his children and his household after him to keep ¹³⁶  the way of the Lord by doing ¹³⁷  what is right and just. Then the Lord will give ¹³⁸  to Abraham what he promised ¹³⁹  him.”

Kejadian 19:17

19:17 When they had brought them outside, they ¹⁴⁰  said, “Run ¹⁴¹  for your lives! Don’t look ¹⁴²  behind you or stop anywhere in the valley! ¹⁴³  Escape to the mountains or you will be destroyed!”

Kejadian 22:13

22:13 Abraham looked up ¹⁴⁴  and saw ¹⁴⁵  behind him ¹⁴⁶  a ram caught in the bushes by its horns. So he ¹⁴⁷  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ¹⁴⁸  to this land? Must I then ¹⁴⁹  take your son back to the land from which you came?”

Kejadian 26:18

26:18 Isaac reopened ¹⁵⁰  the wells that had been dug ¹⁵¹  back in the days of his father Abraham, for the Philistines had stopped them up ¹⁵²  after Abraham died. Isaac ¹⁵³  gave these wells ¹⁵⁴  the same names his father had given them. ¹⁵⁵ 

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ¹⁵⁶ 

Kejadian 41:19

41:19 Then ¹⁵⁷  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ¹⁵⁸  as these in all the land of Egypt!

Kejadian 44:4

44:4 They had not gone very far from the city ¹⁵⁹  when Joseph said ¹⁶⁰  to the servant who was over his household, “Pursue the men at once! ¹⁶¹  When you overtake ¹⁶²  them, say to them, ‘Why have you repaid good with evil?

[19:26]  ¹ tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.

[19:26]  ² tn The Hebrew verb means “to look intently; to gaze” (see 15:5).

[19:26]  sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.

[17:7]  ³ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ⁴ tn Or “as an eternal.”

[17:7]  ⁵ tn Heb “to be to you for God and to your descendants after you.”

[24:39]  ⁶ tn The imperfect is used here in a modal sense to indicate desire.

[24:39]  ⁷ tn Heb “after me.”

[41:6]  ⁸ tn Heb “And look.”

[9:9]  ⁹ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ¹⁰ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[10:1]  ¹¹ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ¹² sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ¹³ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:18]  ¹⁴ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ¹⁵ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ¹⁶ sn The Hamathites lived in Hamath on the Orontes River.

[10:32]  ¹⁷ tn Or “separated.”

[11:11]  ¹⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[15:14]  ¹⁹ tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.

[17:9]  ²⁰ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ²¹ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[18:12]  ²² tn Heb “saying.”

[18:12]  ²³ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ²⁴ tn The word “too” has been added in the translation for stylistic reasons.

[24:55]  ²⁵ tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.

[38:30]  ²⁶ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[40:1]  ²⁷ sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD³ 248). Nehemiah held this post in Persia.

[40:1]  ²⁸ sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.

[40:1]  ²⁹ sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.

[41:23]  ³⁰ tn Heb “And look.”

[48:6]  ³¹ tn Or “you fathered.”

[48:6]  ³² tn Heb “called” or “named.”

[48:6]  ³³ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

[32:20]  ³⁴ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ³⁵ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ³⁶ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ³⁷ tn Heb “with a gift going before me.”

[32:20]  ³⁸ tn Heb “I will see his face.”

[32:20]  ³⁹ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[5:4]  ⁴⁰ tn Heb “The days of Adam.”

[5:4]  ⁴¹ tn Heb “he fathered.”

[5:4]  ⁴² tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:7]  ⁴³ tn Heb “he fathered.”

[5:7]  ⁴⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ⁴⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ⁴⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ⁴⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:26]  ⁴⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:30]  ⁴⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ⁵⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ⁵¹ tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.

[11:15]  ⁵² tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[16:13]  ⁵³ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ⁵⁴ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[17:8]  ⁵⁵ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ⁵⁶ tn Or “as an eternal.”

[17:10]  ⁵⁷ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ⁵⁸ sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[18:5]  ⁵⁹ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ⁶⁰ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ⁶¹ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ⁶² tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:10]  ⁶³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ⁶⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ⁶⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ⁶⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ⁶⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[22:1]  ⁶⁸ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁶⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:20]  ⁷⁰ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[24:8]  ⁷¹ tn Heb “ to go after you.”

[24:8]  ⁷² sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.

[24:36]  ⁷³ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ⁷⁴ tn Heb “after her old age.”

[24:36]  ⁷⁵ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[24:61]  ⁷⁶ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ⁷⁷ tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[24:67]  ⁷⁸ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ⁷⁹ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ⁸⁰ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ⁸¹ tn Heb “after his mother.” This must refer to Sarah’s death.

[25:11]  ⁸² sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ⁸³ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[25:26]  ⁸⁴ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  ⁸⁵ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

[25:26]  ⁸⁶ tn Heb “the son of sixty years.”

[31:23]  ⁸⁷ tn Heb “his brothers.”

[31:23]  ⁸⁸ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁸⁹ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁹⁰ tn Heb “drew close to.”

[31:36]  ⁹¹ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁹² tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁹³ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[32:18]  ⁹⁴ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ⁹⁵ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ⁹⁶ tn Heb “to your servant, to Jacob.”

[32:18]  ⁹⁷ tn Heb “to my lord, to Esau.”

[32:18]  ⁹⁸ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[35:5]  ⁹⁹ tn Heb “and they journeyed.”

[35:5]  ¹⁰⁰ tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[35:12]  ¹⁰¹ tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain; but it has the sense “promised to give.”

[35:12]  ¹⁰² tn Heb “and to your offspring after you.”

[37:17]  ¹⁰³ tn Heb “they traveled from this place.”

[39:7]  ¹⁰⁴ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹⁰⁵ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[41:3]  ¹⁰⁶ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ¹⁰⁷ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:27]  ¹⁰⁸ tn Heb “are.” Another option is to translate, “There will be seven years of famine.”

[41:30]  ¹⁰⁹ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ¹¹⁰ tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

[41:31]  ¹¹¹ tn Heb “known.”

[41:31]  ¹¹² tn Or “heavy.”

[41:39]  ¹¹³ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[46:30]  ¹¹⁴ tn Heb “after my seeing your face that you are still alive.”

[48:1]  ¹¹⁵ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:4]  ¹¹⁶ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ¹¹⁷ tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ¹¹⁸ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ¹¹⁹ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[6:4]  ¹²⁰ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ¹²¹ tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ¹²² tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ¹²³ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ¹²⁴ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ¹²⁵ tn Heb “men of name” (i.e., famous men).

[13:14]  ¹²⁶ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ¹²⁷ tn Heb “lift up your eyes and see.”

[13:14]  sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.

[14:17]  ¹²⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ¹²⁹ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ¹³⁰ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[15:1]  ¹³¹ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ¹³² tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[17:19]  ¹³³ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ¹³⁴ tn Or “as an eternal.”

[18:19]  ¹³⁵ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ¹³⁶ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ¹³⁷ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹³⁸ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹³⁹ tn Heb “spoke to.”

[19:17]  ¹⁴⁰ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ¹⁴¹ tn Heb “escape.”

[19:17]  ¹⁴² tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ¹⁴³ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[22:13]  ¹⁴⁴ tn Heb “lifted his eyes.”

[22:13]  ¹⁴⁵ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ¹⁴⁶ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ¹⁴⁷ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:5]  ¹⁴⁸ tn Heb “to go after me.”

[24:5]  ¹⁴⁹ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[26:18]  ¹⁵⁰ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ¹⁵¹ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ¹⁵² tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ¹⁵³ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ¹⁵⁴ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ¹⁵⁵ tn Heb “called names to them according to the names that his father called them.”

[32:19]  ¹⁵⁶ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[41:19]  ¹⁵⁷ tn Heb “And look.”

[41:19]  ¹⁵⁸ tn The word “cows” is supplied here in the translation for stylistic reasons.

[44:4]  ¹⁵⁹ tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

[44:4]  ¹⁶⁰ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

[44:4]  ¹⁶¹ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

[44:4]  ¹⁶² tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”