Genesis 11:12

11:12 When Arphaxad had lived 35 years, he became the father of Shelah.

Genesis 11:14

11:14 When Shelah had lived 30 years, he became the father of Eber.

Genesis 43:28

43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. ¹ 

Genesis 3:20

3:20 The man ²  named his wife Eve, ³  because ⁴  she was the mother of all the living. ⁵ 

Genesis 5:5

5:5 The entire lifetime ⁶  of Adam was 930 years, and then he died. ⁷ 

Genesis 43:27

43:27 He asked them how they were doing. ⁸  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Genesis 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Genesis 9:3

9:3 You may eat any moving thing that lives. ⁹  As I gave you ¹⁰  the green plants, I now give ¹¹  you everything.

Genesis 25:6-7

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ¹²  and sent them off to the east, away from his son Isaac. ¹³ 

25:7 Abraham lived a total of ¹⁴  175 years.

Genesis 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ¹⁵  you will not depart from this place unless your youngest brother comes here.

Genesis 45:3

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him.

Genesis 45:26

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ¹⁶  for he did not believe them.

Genesis 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.” ¹⁷ 

Genesis 42:16

42:16 One of you must go and get ¹⁸  your brother, while ¹⁹  the rest of you remain in prison. ²⁰  In this way your words may be tested to see if ²¹  you are telling the truth. ²²  If not, then, as surely as Pharaoh lives, you are spies!”

Genesis 43:7

43:7 They replied, “The man questioned us ²³  thoroughly ²⁴  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ²⁵  So we answered him in this way. ²⁶  How could we possibly know ²⁷  that he would say, ²⁸  ‘Bring your brother down’?”

Genesis 8:21

8:21 And the Lord smelled the soothing aroma ²⁹  and said ³⁰  to himself, ³¹  “I will never again curse ³²  the ground because of humankind, even though ³³  the inclination of their minds ³⁴  is evil from childhood on. ³⁵  I will never again destroy everything that lives, as I have just done.

[43:28]  ¹ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

[3:20]  ¹ tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ² sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ³ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁴ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[5:5]  ¹ tn Heb “all the days of Adam which he lived”

[5:5]  ² sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[43:27]  ¹ tn Heb “concerning peace.”

[9:3]  ¹ tn Heb “every moving thing that lives for you will be for food.”

[9:3]  ² tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[9:3]  ³ tn The perfect verb form describes the action that accompanies the declaration.

[25:6]  ¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  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.”

[25:7]  ¹ tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

[42:15]  ¹ tn Heb “[By] the life of Pharaoh.”

[45:26]  ¹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[46:30]  ¹ tn Heb “after my seeing your face that you are still alive.”

[42:16]  ¹ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ² tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ³ tn Heb “bound.”

[42:16]  ⁴ tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ⁵ tn Heb “the truth [is] with you.”

[43:7]  ¹ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ² tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ³ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ⁴ tn Heb “and we told to him according to these words.”

[43:7]  ⁵ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ⁶ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[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.”