Genesis 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ¹  good-bye. You have acted foolishly!

Genesis 43:10

43:10 But if we had not delayed, we could have traveled there and back ²  twice by now!”

Genesis 26:29

26:29 so that ³  you will not do us any harm, just as we have not harmed ⁴  you, but have always treated you well ⁵  before sending you away ⁶  in peace. Now you are blessed by the Lord.” ⁷ 

Genesis 29:32

29:32 So Leah became pregnant ⁸  and gave birth to a son. She named him Reuben, ⁹  for she said, “The Lord has looked with pity on my oppressed condition. ¹⁰  Surely my husband will love me now.”

Genesis 32:4

32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ¹¹  Jacob says: I have been staying with Laban until now.

Genesis 44:10

44:10 He replied, “You have suggested your own punishment! ¹²  The one who has it will become my slave, ¹³  but the rest of ¹⁴  you will go free.” ¹⁵ 

Genesis 19:9

19:9 “Out of our way!” ¹⁶  they cried, and “This man came to live here as a foreigner, ¹⁷  and now he dares to judge us! ¹⁸  We’ll do more harm ¹⁹  to you than to them!” They kept ²⁰  pressing in on Lot until they were close enough ²¹  to break down the door.

Genesis 22:12

22:12 “Do not harm the boy!” ²²  the angel said. ²³  “Do not do anything to him, for now I know ²⁴  that you fear ²⁵  God because you did not withhold your son, your only son, from me.”

Genesis 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ²⁶  named it ²⁷  Rehoboth, ²⁸  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Genesis 27:36

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ²⁹  He has tripped me up ³⁰  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Genesis 29:34

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ³¹  because I have given birth to three sons for him.” That is why he was named Levi. ³² 

Genesis 31:13

31:13 I am the God of Bethel, ³³  where you anointed ³⁴  the sacred stone and made a vow to me. ³⁵  Now leave this land immediately ³⁶  and return to your native land.’”

Genesis 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ³⁷  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ³⁸  and he rebuked you last night.”

Genesis 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ³⁹  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ⁴⁰  for everyone who takes care of sheep is disgusting ⁴¹  to the Egyptians.”

[31:28]  ¹ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[43:10]  ² tn Heb “we could have returned.”

[26:29]  ³ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ⁴ tn Heb “touched.”

[26:29]  ⁵ tn Heb “and just as we have done only good with you.”

[26:29]  ⁶ tn Heb “and we sent you away.”

[26:29]  ⁷ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[29:32]  ⁴ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁵ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁶ tn Heb “looked on my affliction.”

[32:4]  ⁵ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[44:10]  ⁶ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ⁷ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ⁸ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ⁹ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[19:9]  ⁷ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ⁸ tn Heb “to live as a resident alien.”

[19:9]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ¹² tn Heb “and they drew near.”

[22:12]  ⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ¹⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[26:22]  ⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ¹⁰ tn Heb “and he called its name.”

[26:22]  ¹¹ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[27:36]  ¹⁰ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ¹¹ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[29:34]  ¹¹ tn Heb “will be joined to me.”

[29:34]  ¹² sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[31:13]  ¹² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ¹³ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ¹⁴ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ¹⁵ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:42]  ¹³ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ¹⁴ tn Heb “My oppression and the work of my hands God saw.”

[46:34]  ¹⁴ tn Heb “your servants are men of cattle.”

[46:34]  ¹⁵ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ¹⁶ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.