Genesis 3:22

3:22 And the Lord God said, “Now ¹  that the man has become like one of us, ²  knowing ³  good and evil, he must not be allowed ⁴  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Genesis 19:9

19:9 “Out of our way!” ⁵  they cried, and “This man came to live here as a foreigner, ⁶  and now he dares to judge us! ⁷  We’ll do more harm ⁸  to you than to them!” They kept ⁹  pressing in on Lot until they were close enough ¹⁰  to break down the door.

Genesis 22:2

22:2 God ¹¹  said, “Take your son – your only son, whom you love, Isaac ¹²  – and go to the land of Moriah! ¹³  Offer him up there as a burnt offering ¹⁴  on one of the mountains which I will indicate to ¹⁵  you.”

Genesis 27:45

27:45 Stay there ¹⁶  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ¹⁷  Why should I lose both of you in one day?” ¹⁸ 

Genesis 32:22

32:22 During the night Jacob quickly took ¹⁹  his two wives, his two female servants, and his eleven sons ²⁰  and crossed the ford of the Jabbok. ²¹ 

Genesis 37:9

37:9 Then he had another dream, ²²  and told it to his brothers. “Look,” ²³  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Genesis 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ²⁴  the same night. ²⁵  Each man’s dream had its own meaning. ²⁶ 

Genesis 42:16

42:16 One of you must go and get ²⁷  your brother, while ²⁸  the rest of you remain in prison. ²⁹  In this way your words may be tested to see if ³⁰  you are telling the truth. ³¹  If not, then, as surely as Pharaoh lives, you are spies!”

Genesis 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ³²  for your hungry households and go.

[3:22]  ¹ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ² sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ³ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ⁴ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[19:9]  ⁵ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ⁶ tn Heb “to live as a resident alien.”

[19:9]  ⁷ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ⁸ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ⁹ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ¹⁰ tn Heb “and they drew near.”

[22:2]  ⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ¹⁰ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ¹¹ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ¹² sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ¹³ tn Heb “which I will say to.”

[27:45]  ¹³ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ¹⁴ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ¹⁵ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[32:22]  ¹⁷ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ¹⁸ tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ¹⁹ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[37:9]  ²¹ tn Heb “And he dreamed yet another dream.”

[37:9]  ²² tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[40:5]  ²⁵ tn Heb “dreamed a dream.”

[40:5]  ²⁶ tn Heb “a man his dream in one night.”

[40:5]  ²⁷ tn Heb “a man according to the interpretation of his dream.”

[42:16]  ²⁹ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ³⁰ tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ³¹ tn Heb “bound.”

[42:16]  ³² tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ³³ tn Heb “the truth [is] with you.”

[42:33]  ³³ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.