Genesis 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ¹  on one stalk, healthy ²  and good.

Genesis 41:22

41:22 I also saw in my dream ³  seven heads of grain growing on one stalk, full and good.

Genesis 11:1

The Dispersion of the Nations at Babel

11:1 The whole earth ⁴  had a common language and a common vocabulary. ⁵ 

Genesis 33:13

33:13 But Jacob ⁶  said to him, “My lord knows that the children are young, ⁷  and that I have to look after the sheep and cattle that are nursing their young. ⁸  If they are driven too hard for even a single day, all the animals will die.

Genesis 14:23

14:23 that I will take nothing ⁹  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ¹⁰  who made Abram rich.’

Genesis 31:38

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.

Genesis 3:14

3:14 The Lord God said to the serpent, ¹¹ 

“Because you have done this,

cursed ¹²  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ¹³ 

and dust you will eat ¹⁴  all the days of your life.

Genesis 18:19

18:19 I have chosen him ¹⁵  so that he may command his children and his household after him to keep ¹⁶  the way of the Lord by doing ¹⁷  what is right and just. Then the Lord will give ¹⁸  to Abraham what he promised ¹⁹  him.”

[41:5]  ¹ tn Heb “coming up.”

[41:5]  ² tn Heb “fat.”

[41:22]  ³ tn Heb “and I saw in my dream and look.”

[11:1]  ⁵ sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.

[11:1]  ⁶ tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.

[33:13]  ⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ⁸ tn Heb “weak.”

[33:13]  ⁹ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[14:23]  ⁹ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ¹⁰ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[3:14]  ¹¹ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ¹² tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ¹³ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ¹⁴ sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[18:19]  ¹³ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ¹⁴ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ¹⁵ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹⁶ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹⁷ tn Heb “spoke to.”