Genesis 3:20

3:20 The man ¹  named his wife Eve, ²  because ³  she was the mother of all the living. ⁴ 

Genesis 18:3

18:3 He said, “My lord, ⁵  if I have found favor in your sight, do not pass by and leave your servant. ⁶ 

Genesis 24:19

24:19 When she had done so, ⁷  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Genesis 24:21

24:21 Silently the man watched her with interest to determine ⁸  if the Lord had made his journey successful ⁹  or not.

Genesis 24:33

24:33 When food was served, ¹⁰  he said, “I will not eat until I have said what I want to say.” ¹¹  “Tell us,” Laban said. ¹² 

Genesis 24:38

24:38 but you must go to the family of my father and to my relatives to find ¹³  a wife for my son.’

Genesis 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ¹⁴  for I have learned by divination ¹⁵  that the Lord has blessed me on account of you.”

Genesis 32:26

32:26 Then the man ¹⁶  said, “Let me go, for the dawn is breaking.” ¹⁷  “I will not let you go,” Jacob replied, ¹⁸  “unless you bless me.” ¹⁹ 

Genesis 34:15

34:15 We will give you our consent on this one condition: You must become ²⁰  like us by circumcising ²¹  all your males.

Genesis 43:4

43:4 If you send ²²  our brother with us, we’ll go down and buy food for you.

Genesis 47:16

47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food ²³  in exchange for ²⁴  your livestock.”

[3:20]  ¹ tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ² sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ³ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁴ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[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.”

[24:19]  ⁹ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:21]  ¹³ tn Heb “to know.”

[24:21]  ¹⁴ tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).

[24:33]  ¹⁷ tn Heb “and food was placed before him.”

[24:33]  ¹⁸ tn Heb “my words.”

[24:33]  ¹⁹ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:38]  ²¹ tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[30:27]  ²⁵ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ²⁶ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[32:26]  ²⁹ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  ³⁰ tn Heb “dawn has arisen.”

[32:26]  ³¹ tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:26]  ³² sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[34:15]  ³³ tn Heb “if you are like us.”

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

[43:4]  ³⁷ tn Heb “if there is you sending,” that is, “if you send.”

[47:16]  ⁴¹ tn The word “food” has been supplied in the translation for stylistic reasons.

[47:16]  ⁴² tn On the use of the preposition here see BDB 90 s.v. בְּ.