Genesis 29:19

29:19 Laban replied, “I’d rather give her to you than to another man. ¹  Stay with me.”

Genesis 7:4

7:4 For in seven days ²  I will cause it to rain ³  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Genesis 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ⁴  and the one who will reward you in great abundance.” ⁵ 

Genesis 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ⁶  I allowed my servant to have sexual relations with you, ⁷  but when she realized ⁸  that she was pregnant, she despised me. ⁹  May the Lord judge between you and me!” ¹⁰ 

Genesis 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ¹¹  you did not tell me. I did not hear about it until today.”

Genesis 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ¹²  for my master! The Lord has led me ¹³  to the house ¹⁴  of my master’s relatives!” ¹⁵ 

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 ¹⁶  and eat some of my wild game so that you can bless me.” ¹⁷ 

Genesis 28:15

28:15 I am with you! ¹⁸  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Genesis 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ¹⁹  to eat and clothing to wear,

Genesis 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²⁰  he gave me this one too.” So she named him Simeon. ²¹ 

Genesis 30:1

30:1 When Rachel saw that she could not give Jacob children, she ²²  became jealous of her sister. She said to Jacob, “Give me children ²³  or I’ll die!”

Genesis 31:13

31:13 I am the God of Bethel, ²⁴  where you anointed ²⁵  the sacred stone and made a vow to me. ²⁶  Now leave this land immediately ²⁷  and return to your native land.’”

Genesis 38:25

38:25 While they were bringing her out, she sent word ²⁸  to her father-in-law: “I am pregnant by the man to whom these belong.” ²⁹  Then she said, “Identify ³⁰  the one to whom the seal, cord, and staff belong.”

Genesis 50:5

50:5 ‘My father made me swear an oath. He said, ³¹  “I am about to die. Bury me ³²  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

Genesis 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ³³  and lead you up from this land to the land he swore on oath to give ³⁴  to Abraham, Isaac, and Jacob.”

[29:19]  ¹ tn Heb “Better my giving her to you than my giving her to another man.”

[7:4]  ² tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ³ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[15:1]  ³ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁴ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[16:5]  ⁴ tn Heb “my wrong is because of you.”

[16:5]  ⁵ tn Heb “I placed my female servant in your bosom.”

[16:5]  ⁶ tn Heb “saw.”

[16:5]  ⁷ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ⁸ tn Heb “me and you.”

[21:26]  ⁵ tn Heb “and also.”

[24:27]  ⁶ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁷ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁸ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁹ tn Heb “brothers.”

[27:19]  ⁷ 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]  ⁸ 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.

[28:15]  ⁸ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:20]  ⁹ tn Heb “bread,” although the term can be used for food in general.

[29:33]  ¹⁰ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ¹¹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[30:1]  ¹¹ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ¹² tn Heb “sons.”

[31:13]  ¹² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ¹³ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ¹⁴ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ¹⁵ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[38:25]  ¹³ 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]  ¹⁴ tn Heb “who these to him.”

[38:25]  ¹⁵ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[50:5]  ¹⁴ tn Heb “saying.”

[50:5]  ¹⁵ tn The imperfect verbal form here has the force of a command.

[50:24]  ¹⁵ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ¹⁶ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.