Genesis 3:6

3:6 When ¹  the woman saw that the tree produced fruit that was good for food, ²  was attractive ³  to the eye, and was desirable for making one wise, ⁴  she took some of its fruit and ate it. ⁵  She also gave some of it to her husband who was with her, and he ate it. ⁶ 

Genesis 3:22

3:22 And the Lord God said, “Now ⁷  that the man has become like one of us, ⁸  knowing ⁹  good and evil, he must not be allowed ¹⁰  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Genesis 19:34

19:34 So in the morning the older daughter ¹¹  said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. ¹²  Then you go and have sexual relations with him so we can preserve our family line through our father.” ¹³ 

Genesis 27:33

27:33 Isaac began to shake violently ¹⁴  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ¹⁵  He will indeed be blessed!”

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 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ¹⁹  he gave me this one too.” So she named him Simeon. ²⁰ 

Genesis 30:15

30:15 But Leah replied, ²¹  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ²²  Rachel said, “he may sleep ²³  with you tonight in exchange for your son’s mandrakes.”

Genesis 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ²⁴  Jacob thought, ²⁵  “I will first appease him ²⁶  by sending a gift ahead of me. ²⁷  After that I will meet him. ²⁸  Perhaps he will accept me.” ²⁹ 

Genesis 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ³⁰  “I don’t want him to die like his brothers.” ³¹  So Tamar went and lived in her father’s house.

Genesis 48:19

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ³²  of nations.”

[3:6]  ¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  ⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  ⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  ⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[3:22]  ⁷ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ⁸ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ⁹ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ¹⁰ 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.

[19:34]  ¹³ tn Heb “the firstborn.”

[19:34]  ¹⁴ tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”

[19:34]  ¹⁵ tn Heb “And go, lie down with him and we will keep alive from our father descendants.”

[27:33]  ¹⁹ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ²⁰ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[27:45]  ²⁵ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ²⁶ 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]  ²⁷ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[29:33]  ³¹ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ³² sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[30:15]  ³⁷ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ³⁸ tn Heb “therefore.”

[30:15]  ³⁹ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[32:20]  ⁴³ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ⁴⁴ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ⁴⁵ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ⁴⁶ tn Heb “with a gift going before me.”

[32:20]  ⁴⁷ tn Heb “I will see his face.”

[32:20]  ⁴⁸ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[38:11]  ⁴⁹ tn Heb “said.”

[38:11]  ⁵⁰ tn Heb “Otherwise he will die, also he, like his brothers.”

[48:19]  ⁵⁵ tn Heb “fullness.”