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 5:29

5:29 He named him Noah, ⁵  saying, “This one will bring us comfort ⁶  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Genesis 16:12

16:12 He will be a wild donkey ⁷  of a man.

He will be hostile to everyone, ⁸ 

and everyone will be hostile to him. ⁹ 

He will live away from ¹⁰  his brothers.”

Genesis 17:12

17:12 Throughout your generations every male among you who is eight days old ¹¹  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 21:12

21:12 But God said to Abraham, “Do not be upset ¹²  about the boy or your slave wife. Do ¹³  all that Sarah is telling ¹⁴  you because through Isaac your descendants will be counted. ¹⁵ 

Genesis 32:32

32:32 That is why to this day ¹⁶  the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck ¹⁷  the socket of Jacob’s hip near the attached sinew.

Genesis 43:14

43:14 May the sovereign God ¹⁸  grant you mercy before the man so that he may release ¹⁹  your other brother ²⁰  and Benjamin! As for me, if I lose my children I lose them.” ²¹ 

[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.

[5:29]  ⁵ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ⁶ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[16:12]  ⁹ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹⁰ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹¹ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹² tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[17:12]  ¹³ tn Heb “the son of eight days.”

[21:12]  ¹⁷ tn Heb “Let it not be evil in your eyes.”

[21:12]  ¹⁸ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ¹⁹ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ²⁰ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[32:32]  ²¹ sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.

[32:32]  ²² tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.

[43:14]  ²⁵ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ²⁶ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ²⁷ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ²⁸ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.