Genesis 3:12

3:12 The man said, “The woman whom you gave me, she gave ¹  me some fruit ²  from the tree and I ate it.”

Genesis 8:7

8:7 and sent out a raven; it kept flying ³  back and forth until the waters had dried up on the earth.

Genesis 18:3

18:3 He said, “My lord, ⁴  if I have found favor in your sight, do not pass by and leave your servant. ⁵ 

Genesis 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ⁶  Our wishes are of no concern. ⁷ 

Genesis 25:32

25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” ⁸ 

Genesis 27:2

27:2 Isaac ⁹  said, “Since ¹⁰  I am so old, I could die at any time. ¹¹ 

Genesis 27:6

27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau,

Genesis 34:10

34:10 You may live ¹²  among us, and the land will be open to you. ¹³  Live in it, travel freely in it, ¹⁴  and acquire property in it.”

Genesis 34:15

34:15 We will give you our consent on this one condition: You must become ¹⁵  like us by circumcising ¹⁶  all your males.

Genesis 39:17

39:17 This is what she said to him: ¹⁷  “That Hebrew slave ¹⁸  you brought to us tried to humiliate me, ¹⁹ 

Genesis 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ²⁰  you in authority over all the land of Egypt.” ²¹ 

Genesis 44:21

44:21 “Then you told your servants, ‘Bring him down to me so I can see ²²  him.’ ²³ 

Genesis 45:7

45:7 God sent me ²⁴  ahead of you to preserve you ²⁵  on the earth and to save your lives ²⁶  by a great deliverance.

Genesis 48:11

48:11 Israel said to Joseph, “I never expected ²⁷  to see you ²⁸  again, but now God has allowed me to see your children ²⁹  too.”

Genesis 48:18

48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

[3:12]  ¹ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ² tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[8:7]  ³ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[18:3]  ⁵ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ⁶ tn Heb “do not pass by from upon your servant.”

[24:50]  ⁷ tn Heb “From the Lord the matter has gone out.”

[24:50]  ⁸ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[25:32]  ⁹ tn Heb “And what is this to me, a birthright?”

[27:2]  ¹¹ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ¹² tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ¹³ tn Heb “I do not know the day of my death.”

[34:10]  ¹³ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ¹⁴ tn Heb “before you.”

[34:10]  ¹⁵ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[34:15]  ¹⁵ tn Heb “if you are like us.”

[34:15]  ¹⁶ tn The infinitive here explains how they would become like them.

[39:17]  ¹⁷ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ¹⁸ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ¹⁹ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[41:41]  ¹⁹ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ²⁰ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[44:21]  ²¹ tn The cohortative after the imperative indicates purpose here.

[44:21]  ²² tn Heb “that I may set my eyes upon him.”

[45:7]  ²³ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ²⁴ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ²⁵ tn The infinitive gives a second purpose for God’s action.

[48:11]  ²⁵ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ²⁶ tn Heb “your face.”

[48:11]  ²⁷ tn Heb “offspring.”