Genesis 1:13

1:13 There was evening, and there was morning, a third day.

Genesis 1:19

1:19 There was evening, and there was morning, a fourth day.

Genesis 1:23

1:23 There was evening, and there was morning, a fifth day.

Genesis 5:24

5:24 Enoch walked with God, and then he disappeared ¹  because God took ²  him away.

Genesis 8:13

8:13 In Noah’s six hundred and first year, ³  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ⁴  the surface of the ground was dry.

Genesis 8:21

8:21 And the Lord smelled the soothing aroma ⁵  and said ⁶  to himself, ⁷  “I will never again curse ⁸  the ground because of humankind, even though ⁹  the inclination of their minds ¹⁰  is evil from childhood on. ¹¹  I will never again destroy everything that lives, as I have just done.

Genesis 15:6

15:6 Abram believed ¹²  the Lord, and the Lord ¹³  considered his response of faith ¹⁴  as proof of genuine loyalty. ¹⁵ 

Genesis 17:23

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ¹⁶  and circumcised them ¹⁷  on that very same day, just as God had told him to do.

Genesis 21:28

21:28 Then Abraham set seven ewe lambs apart from the flock by themselves.

Genesis 21:34

21:34 So Abraham stayed in the land of the Philistines for quite some time. ¹⁸ 

Genesis 32:23

32:23 He took them and sent them across the stream along with all his possessions. ¹⁹ 

Genesis 33:6

33:6 The female servants came forward with their children and bowed down. ²⁰ 

Genesis 40:22

40:22 but the chief baker he impaled, just as Joseph had predicted. ²¹ 

Genesis 41:6

41:6 Then ²²  seven heads of grain, thin and burned by the east wind, were sprouting up after them.

Genesis 43:13

43:13 Take your brother too, and go right away ²³  to the man. ²⁴ 

Genesis 49:19

49:19 Gad will be raided by marauding bands,

but he will attack them at their heels. ²⁵ 

[5:24]  ¹ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ² sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[8:13]  ¹ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ² tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:21]  ¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ² tn Heb “and the Lord said.”

[8:21]  ³ tn Heb “in his heart.”

[8:21]  ⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁷ tn Heb “from his youth.”

[15:6]  ¹ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ² tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ³ tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ⁴ tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[17:23]  ¹ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ² tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[21:34]  ¹ tn Heb “many days.”

[32:23]  ¹ tn Heb “and he sent across what he had.”

[33:6]  ¹ tn Heb “and the female servants drew near, they and their children and they bowed down.”

[40:22]  ¹ tn Heb “had interpreted for them.”

[41:6]  ¹ tn Heb “And look.”

[43:13]  ¹ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ² sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[49:19]  ¹ tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”