Genesis 10:11

10:11 From that land he went ¹  to Assyria, ²  where he built Nineveh, ³  Rehoboth-Ir, ⁴  Calah, ⁵ 

Genesis 17:14

17:14 Any uncircumcised male ⁶  who has not been circumcised in the flesh of his foreskin will be cut off ⁷  from his people – he has failed to carry out my requirement.” ⁸ 

Genesis 19:35

19:35 So they made their father drunk ⁹  that night as well, and the younger one came and had sexual relations with him. ¹⁰  But he was not aware that she had sexual relations with him and then got up. ¹¹ 

Genesis 21:22

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you ¹²  in all that you do.

Genesis 22:14

22:14 And Abraham called the name of that place “The Lord provides.” ¹³  It is said to this day, ¹⁴  “In the mountain of the Lord provision will be made.” ¹⁵ 

Genesis 26:32

26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. ¹⁶ 

Genesis 28:11

28:11 He reached a certain place ¹⁷  where he decided to camp because the sun had gone down. ¹⁸  He took one of the stones ¹⁹  and placed it near his head. ²⁰  Then he fell asleep ²¹  in that place

Genesis 32:2

32:2 When Jacob saw them, he exclaimed, ²²  “This is the camp of God!” So he named that place Mahanaim. ²³ 

Genesis 38:1

Judah and Tamar

38:1 At that time Judah left ²⁴  his brothers and stayed ²⁵  with an Adullamite man ²⁶  named Hirah.

Genesis 41:31

41:31 The previous abundance of the land will not be remembered ²⁷  because of the famine that follows, for the famine will be very severe. ²⁸ 

Genesis 48:20

48:20 So he blessed them that day, saying,

“By you ²⁹  will Israel bless, ³⁰  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ³¹ 

[10:11]  ¹ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ² tn Heb “Asshur.”

[10:11]  ³ sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁴ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁵ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[17:14]  ⁶ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ⁷ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  ⁸ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[19:35]  ¹¹ tn Heb “drink wine.”

[19:35]  ¹² tn Heb “lied down with him.”

[19:35]  ¹³ tn Heb “And he did not know when she lied down and when she arose.”

[21:22]  ¹⁶ sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.

[22:14]  ²¹ tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.

[22:14]  ²² sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.

[22:14]  ²³ sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.

[26:32]  ²⁶ tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[28:11]  ³¹ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ³² tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ³³ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ³⁴ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ³⁵ tn Heb “lay down.”

[32:2]  ³⁶ tn Heb “and Jacob said when he saw them.”

[32:2]  ³⁷ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[38:1]  ⁴¹ tn Heb “went down from.”

[38:1]  ⁴² tn Heb “and he turned aside unto.”

[38:1]  ⁴³ tn Heb “a man, an Adullamite.”

[41:31]  ⁴⁶ tn Heb “known.”

[41:31]  ⁴⁷ tn Or “heavy.”

[48:20]  ⁵¹ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ⁵² tn Or “pronounce a blessing.”

[48:20]  ⁵³ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.