Genesis 4:17

The Beginning of Civilization

4:17 Cain had marital relations ¹  with his wife, and she became pregnant ²  and gave birth to Enoch. Cain was building a city, and he named the city after ³  his son Enoch.

Genesis 22:6

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, ⁴  and the two of them walked on together.

Genesis 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁵  and sent them off to the east, away from his son Isaac. ⁶ 

Genesis 25:11

25:11 After Abraham’s death, God blessed ⁷  his son Isaac. Isaac lived near Beer Lahai Roi. ⁸ 

Genesis 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ⁹  Isaac was old and his eyes were so weak that he was almost blind, ¹⁰  he called his older ¹¹  son Esau and said to him, “My son!” “Here I am!” Esau ¹²  replied.

Genesis 27:5

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ¹³  When Esau went out to the open fields to hunt down some wild game and bring it back, ¹⁴ 

Genesis 27:20

27:20 But Isaac asked his son, “How in the world ¹⁵  did you find it so quickly, ¹⁶  my son?” “Because the Lord your God brought it to me,” ¹⁷  he replied. ¹⁸ 

Genesis 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ¹⁹  said to him, “My father, get up ²⁰  and eat some of your son’s wild game. Then you can bless me.” ²¹ 

Genesis 34:24

34:24 All the men who assembled at the city gate ²²  agreed with ²³  Hamor and his son Shechem. Every male who assembled at the city gate ²⁴  was circumcised.

Genesis 34:26

34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.

Genesis 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ²⁵  They hated him even more ²⁶  because of his dream and because of what he said. ²⁷ 

Genesis 43:3

43:3 But Judah said to him, “The man solemnly warned ²⁸  us, ‘You will not see my face ²⁹  unless your brother is with you.’

[4:17]  ¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ² tn Or “she conceived.”

[4:17]  ³ tn Heb “according to the name of.”

[22:6]  ⁴ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[25:6]  ⁷ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁸ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:11]  ¹⁰ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ¹¹ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[27:1]  ¹³ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ¹⁴ tn Heb “and his eyes were weak from seeing.”

[27:1]  ¹⁵ tn Heb “greater” (in terms of age).

[27:1]  ¹⁶ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:5]  ¹⁶ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ¹⁷ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:20]  ¹⁹ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ²⁰ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ²¹ tn Heb “caused to meet before me.”

[27:20]  ²² tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:31]  ²² tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ²³ tn Or “arise” (i.e., sit up).

[27:31]  ²⁴ tn Heb “so that your soul may bless me.”

[34:24]  ²⁵ tn Heb “all those going out the gate of his city.”

[34:24]  ²⁶ tn Heb “listened to.”

[34:24]  ²⁷ tn Heb “all those going out the gate of his city.”

[37:8]  ²⁸ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ²⁹ tn This construction is identical to the one in Gen 37:5.

[37:8]  ³⁰ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[43:3]  ³¹ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ³² tn The idiom “see my face” means “have an audience with me.”