Genesis 3:2

3:2 The woman said to the serpent, “We may eat ¹  of the fruit from the trees of the orchard;

Genesis 3:4

3:4 The serpent said to the woman, “Surely you will not die, ² 

Genesis 3:9

3:9 But the Lord God called to ³  the man and said to him, “Where are you?” ⁴ 

Genesis 4:13

4:13 Then Cain said to the Lord, “My punishment ⁵  is too great to endure! ⁶ 

Genesis 9:8

9:8 God said to Noah and his sons, ⁷ 

Genesis 15:15

15:15 But as for you, ⁸  you will go to your ancestors ⁹  in peace and be buried at a good old age. ¹⁰ 

Genesis 17:18

17:18 Abraham said to God, “O that ¹¹  Ishmael might live before you!” ¹² 

Genesis 22:15

22:15 The Lord’s angel called to Abraham a second time from heaven

Genesis 24:39

24:39 But I said to my master, ‘What if the woman does not want to go ¹³  with me?’ ¹⁴ 

Genesis 31:4

31:4 So Jacob sent a message for Rachel and Leah ¹⁵  to come to the field ¹⁶  where his flocks were. ¹⁷ 

Genesis 33:20

33:20 There he set up an altar and called it “The God of Israel is God.” ¹⁸ 

Genesis 34:6

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ¹⁹ 

Genesis 39:16

39:16 So she laid his outer garment beside her until his master came home.

Genesis 43:13

43:13 Take your brother too, and go right away ²⁰  to the man. ²¹ 

Genesis 44:21

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

Genesis 45:25

45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. ²⁴ 

Genesis 47:8

47:8 Pharaoh said to Jacob, “How long have you lived?” ²⁵ 

Genesis 49:2

49:2 “Assemble and listen, you sons of Jacob;

listen to Israel, your father.

[3:2]  ¹ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[3:4]  ² tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

[3:9]  ³ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ⁴ sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[4:13]  ⁴ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ⁵ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[9:8]  ⁵ tn Heb “to Noah and to his sons with him, saying.”

[15:15]  ⁶ tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

[15:15]  ⁷ sn You will go to your ancestors. This is a euphemistic expression for death.

[15:15]  ⁸ tn Heb “in a good old age.”

[17:18]  ⁷ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ⁸ tn Or “live with your blessing.”

[24:39]  ⁸ tn The imperfect is used here in a modal sense to indicate desire.

[24:39]  ⁹ tn Heb “after me.”

[31:4]  ⁹ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ¹⁰ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ¹¹ tn Heb “to his flock.”

[33:20]  ¹⁰ tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.

[34:6]  ¹¹ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[43:13]  ¹² tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ¹³ sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[44:21]  ¹³ tn The cohortative after the imperative indicates purpose here.

[44:21]  ¹⁴ tn Heb “that I may set my eyes upon him.”

[45:25]  ¹⁴ tn Heb “and they entered the land of Canaan to their father.”

[47:8]  ¹⁵ tn Heb “How many are the days of the years of your life?”