Genesis 17:10

17:10 This is my requirement that you and your descendants after you must keep: ¹  Every male among you must be circumcised. ² 

Genesis 22:5

22:5 So he ³  said to his servants, “You two stay ⁴  here with the donkey while ⁵  the boy and I go up there. We will worship ⁶  and then return to you.” ⁷ 

Genesis 34:16

34:16 Then we will give ⁸  you our daughters to marry, ⁹  and we will take your daughters as wives for ourselves, and we will live among you and become one people.

Genesis 45:18-19

45:18 Get your father and your households and come to me! Then I will give you ¹⁰  the best land in Egypt and you will eat ¹¹  the best ¹²  of the land.’ 45:19 You are also commanded to say, ¹³  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.

Genesis 47:23-24

47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate ¹⁴  the land. 47:24 When you gather in the crop, ¹⁵  give ¹⁶  one-fifth of it to Pharaoh, and the rest ¹⁷  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Genesis 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ¹⁸  what will happen to you in the future. ¹⁹ 

[17:10]  ¹ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ² 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.

[22:5]  ³ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ⁴ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ⁵ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ⁶ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ⁷ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[34:16]  ⁵ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ⁶ tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

[45:18]  ⁷ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ⁸ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ⁹ tn Heb “fat.”

[45:19]  ⁹ tn The words “to say” have been supplied in the translation for stylistic reasons.

[47:23]  ¹¹ tn The perfect verbal form with the vav consecutive is equivalent to a command here.

[47:24]  ¹³ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ¹⁴ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ¹⁵ tn Heb “four parts.”

[49:1]  ¹⁵ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ¹⁶ tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.