Genesis 6:10

6:10 Noah had ¹  three sons: Shem, Ham, and Japheth.

Genesis 11:26

11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

Genesis 19:10

19:10 So the men inside ²  reached out ³  and pulled Lot back into the house ⁴  as they shut the door.

Genesis 21:18

21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.”

Genesis 22:4

22:4 On the third day Abraham caught sight of ⁵  the place in the distance.

Genesis 24:64

24:64 Rebekah looked up ⁶  and saw Isaac. She got down from her camel

Genesis 25:28

25:28 Isaac loved Esau because he had a taste for fresh game, ⁷  but Rebekah loved ⁸  Jacob.

Genesis 30:22

30:22 Then God took note of ⁹  Rachel. He paid attention to her and enabled her to become pregnant. ¹⁰ 

Genesis 31:19

31:19 While Laban had gone to shear his sheep, ¹¹  Rachel stole the household idols ¹²  that belonged to her father.

Genesis 32:23

32:23 He took them and sent them across the stream along with all his possessions. ¹³ 

Genesis 36:4

36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel,

Genesis 37:31

37:31 So they took Joseph’s tunic, killed a young goat, ¹⁴  and dipped the tunic in the blood.

Genesis 41:9

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ¹⁵ 

Genesis 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ¹⁶  but God will speak concerning ¹⁷  the welfare of Pharaoh.” ¹⁸ 

Genesis 47:7

47:7 Then Joseph brought in his father Jacob and presented him ¹⁹  before Pharaoh. Jacob blessed ²⁰  Pharaoh.

[6:10]  ¹ tn Heb “fathered.”

[19:10]  ² tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.

[19:10]  ³ tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.

[19:10]  ⁴ tn Heb “to them into the house.”

[22:4]  ³ tn Heb “lifted up his eyes and saw.”

[24:64]  ⁴ tn Heb “lifted up her eyes.”

[25:28]  ⁵ tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

[25:28]  ⁶ tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

[30:22]  ⁶ tn Heb “remembered.”

[30:22]  ⁷ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[31:19]  ⁷ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ⁸ tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[32:23]  ⁸ tn Heb “and he sent across what he had.”

[37:31]  ⁹ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

[41:9]  ¹⁰ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:16]  ¹¹ tn Heb “not within me.”

[41:16]  ¹² tn Heb “God will answer.”

[41:16]  ¹³ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[47:7]  ¹² tn Heb “caused him to stand.”

[47:7]  ¹³ sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.