Genesis 11:31

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.

Genesis 16:3

16:3 So after Abram had lived ¹  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ²  to her husband to be his wife. ³ 

Genesis 19:29

19:29 So when God destroyed ⁴  the cities of the region, ⁵  God honored ⁶  Abraham’s request. He removed Lot ⁷  from the midst of the destruction when he destroyed ⁸  the cities Lot had lived in.

Genesis 27:19

27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ⁹  and eat some of my wild game so that you can bless me.” ¹⁰ 

Genesis 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ¹¹  for them. We will take their daughters for wives, and we will give them our daughters to marry. ¹² 

Genesis 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹³  on me by making me a foul odor ¹⁴  among the inhabitants of the land – among the Canaanites and the Perizzites. I ¹⁵  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Genesis 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ¹⁶  to Bethel ¹⁷  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ¹⁸ 

Genesis 37:25

37:25 When they sat down to eat their food, they looked up ¹⁹  and saw ²⁰  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ²¹ 

Genesis 38:14

38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ²²  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ²³ 

Genesis 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ²⁴  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ²⁵  for everyone who takes care of sheep is disgusting ²⁶  to the Egyptians.”

Genesis 47:4

47:4 Then they said to Pharaoh, “We have come to live as temporary residents ²⁷  in the land. There ²⁸  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

Genesis 50:11

50:11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion ²⁹  for the Egyptians.” That is why its name was called ³⁰  Abel Mizraim, ³¹  which is beyond the Jordan.

[16:3]  ¹ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ² tn Heb “the Egyptian, her female servant.”

[16:3]  ³ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[19:29]  ¹ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ² tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ³ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  ⁴ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁵ tn Heb “the overthrow when [he] overthrew.”

[27:19]  ¹ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  ² tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[34:21]  ¹ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ² tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:30]  ¹ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ² tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ³ tn Jacob speaks in the first person as the head and representative of the entire family.

[35:1]  ¹ tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ³ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[37:25]  ¹ tn Heb “lifted up their eyes.”

[37:25]  ² tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ³ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[38:14]  ¹ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ² tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[46:34]  ¹ tn Heb “your servants are men of cattle.”

[46:34]  ² sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ³ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[47:4]  ¹ tn Heb “to sojourn.”

[47:4]  ² tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.

[50:11]  ¹ tn Heb “this is heavy mourning for Egypt.”

[50:11]  ² tn The verb has no expressed subject and so it may be translated as passive.

[50:11]  ³ sn The name Abel Mizraim means “the mourning of Egypt.”