Genesis 3:13

3:13 So the Lord God said to the woman, “What is this ¹  you have done?” And the woman replied, “The serpent ²  tricked ³  me, and I ate.”

Genesis 9:11

9:11 I confirm ⁴  my covenant with you: Never again will all living things ⁵  be wiped out ⁶  by the waters of a flood; ⁷  never again will a flood destroy the earth.”

Genesis 12:11

12:11 As he approached ⁸  Egypt, he said to his wife Sarai, “Look, ⁹  I know that you are a beautiful woman. ¹⁰ 

Genesis 12:19

12:19 Why did you say, ‘She is my sister,’ so that I took her ¹¹  to be my wife? ¹²  Here is your wife! ¹³  Take her and go!” ¹⁴ 

Genesis 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ¹⁵ 

Genesis 13:14

13:14 After Lot had departed, the Lord said to Abram, ¹⁶  “Look ¹⁷  from the place where you stand to the north, south, east, and west.

Genesis 18:14

18:14 Is anything impossible ¹⁸  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ¹⁹ 

Genesis 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ²⁰  you did not tell me. I did not hear about it until today.”

Genesis 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ²¹  decrees the Lord, ²²  ‘that because you have done this and have not withheld your son, your only son,

Genesis 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ²³  I will eat it so that I may bless you ²⁴  before I die.”

Genesis 27:20

27:20 But Isaac asked his son, “How in the world ²⁵  did you find it so quickly, ²⁶  my son?” “Because the Lord your God brought it to me,” ²⁷  he replied. ²⁸ 

Genesis 31:38

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.

Genesis 33:5

33:5 When Esau ²⁹  looked up ³⁰  and saw the women and the children, he asked, “Who are these people with you?” Jacob ³¹  replied, “The children whom God has graciously given ³²  your servant.”

Genesis 46:3

46:3 He said, “I am God, ³³  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Genesis 48:22

48:22 As one who is above your ³⁴  brothers, I give to you the mountain slope, ³⁵  which I took from the Amorites with my sword and my bow.”

[3:13]  ¹ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ² sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ³ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[9:11]  ⁴ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ⁵ tn Heb “all flesh.”

[9:11]  ⁶ tn Heb “cut off.”

[9:11]  ⁷ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[12:11]  ⁷ tn Heb “drew near to enter.”

[12:11]  ⁸ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁹ tn Heb “a woman beautiful of appearance are you.”

[12:19]  ¹⁰ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ¹¹ tn Heb “to me for a wife.”

[12:19]  ¹² tn Heb “Look, your wife!”

[12:19]  ¹³ tn Heb “take and go.”

[13:8]  ¹³ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[13:14]  ¹⁶ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ¹⁷ tn Heb “lift up your eyes and see.”

[18:14]  ¹⁹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ²⁰ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[21:26]  ²² tn Heb “and also.”

[22:16]  ²⁵ tn Heb “By myself I swear.”

[22:16]  ²⁶ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[27:4]  ²⁸ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ²⁹ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:20]  ³¹ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ³² tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ³³ tn Heb “caused to meet before me.”

[27:20]  ³⁴ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:5]  ³⁴ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ³⁵ tn Heb “lifted up his eyes.”

[33:5]  ³⁶ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ³⁷ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[46:3]  ³⁷ tn Heb “the God.”

[48:22]  ⁴⁰ tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.

[48:22]  ⁴¹ tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).