Genesis 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Genesis 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ¹  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ²  and he rebuked you last night.”

Genesis 37:22

37:22 Reuben continued, ³  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁴  (Reuben said this ⁵  so he could rescue Joseph ⁶  from them ⁷  and take him back to his father.)

Genesis 38:25

38:25 While they were bringing her out, she sent word ⁸  to her father-in-law: “I am pregnant by the man to whom these belong.” ⁹  Then she said, “Identify ¹⁰  the one to whom the seal, cord, and staff belong.”

Genesis 43:7

43:7 They replied, “The man questioned us ¹¹  thoroughly ¹²  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ¹³  So we answered him in this way. ¹⁴  How could we possibly know ¹⁵  that he would say, ¹⁶  ‘Bring your brother down’?”

Genesis 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Genesis 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ¹⁷  among them, put them in charge ¹⁸  of my livestock.”

[31:42]  ¹ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ² tn Heb “My oppression and the work of my hands God saw.”

[37:22]  ¹ tn Heb “and Reuben said to them.”

[37:22]  ² sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ³ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁵ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[38:25]  ¹ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ² tn Heb “who these to him.”

[38:25]  ³ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[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).

[47:6]  ¹ tn Heb “men of skill.”

[47:6]  ² tn Heb “make them rulers.”