Genesis 4:16

4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ¹  east of Eden.

Genesis 14:6

14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. ² 

Genesis 18:18

18:18 After all, Abraham ³  will surely become ⁴  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ⁵  using his name.

Genesis 18:33

18:33 The Lord went on his way ⁶  when he had finished speaking ⁷  to Abraham. Then Abraham returned home. ⁸ 

Genesis 32:31

32:31 The sun rose ⁹  over him as he crossed over Penuel, ¹⁰  but ¹¹  he was limping because of his hip.

Genesis 35:20

35:20 Jacob set up a marker ¹²  over her grave; it is ¹³  the Marker of Rachel’s Grave to this day.

Genesis 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ¹⁴  as if we were ¹⁵  spying on the land.

Genesis 44:14

44:14 So Judah and his brothers ¹⁶  came back to Joseph’s house. He was still there, ¹⁷  and they threw themselves to the ground before him.

[4:16]  ¹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[14:6]  ² sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

[18:18]  ³ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ⁴ tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ⁵ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[18:33]  ⁴ tn Heb “And the Lord went.”

[18:33]  ⁵ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ⁶ tn Heb “to his place.”

[32:31]  ⁵ tn Heb “shone.”

[32:31]  ⁶ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁷ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[35:20]  ⁶ tn Heb “standing stone.”

[35:20]  ⁷ tn Or perhaps “it is known as” (cf. NEB).

[42:30]  ⁷ tn Heb “made us.”

[42:30]  ⁸ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[44:14]  ⁸ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ⁹ tn The disjunctive clause here provides supplemental information.