Genesis 7:5

7:5 And Noah did all ¹  that the Lord commanded him.

Genesis 26:30

26:30 So Isaac ²  held a feast for them and they celebrated. ³ 

Genesis 3:21

3:21 The Lord God made garments from skin ⁴  for Adam and his wife, and clothed them.

Genesis 29:22

29:22 So Laban invited all the people ⁵  of that place and prepared a feast.

Genesis 6:22

6:22 And Noah did all ⁶  that God commanded him – he did indeed. ⁷ 

Genesis 21:1

The Birth of Isaac

21:1 The Lord visited ⁸  Sarah just as he had said he would and did ⁹  for Sarah what he had promised. ¹⁰ 

Genesis 21:8

21:8 The child grew and was weaned. Abraham prepared ¹¹  a great feast on the day that Isaac was weaned. ¹² 

Genesis 43:17

43:17 The man did just as Joseph said; he ¹³  brought the men into Joseph’s house. ¹⁴ 

Genesis 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ¹⁵  It was so. ¹⁶ 

Genesis 1:16

1:16 God made two great lights ¹⁷  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ¹⁸ 

Genesis 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Genesis 19:3

19:3 But he urged ¹⁹  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Genesis 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ²⁰  said to him, “My father, get up ²¹  and eat some of your son’s wild game. Then you can bless me.” ²² 

Genesis 29:28

29:28 Jacob did as Laban said. ²³  When Jacob ²⁴  completed Leah’s bridal week, ²⁵  Laban gave him his daughter Rachel to be his wife. ²⁶ 

Genesis 42:25

42:25 Then Joseph gave orders to fill ²⁷  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ²⁸ 

Genesis 44:2

44:2 Then put ²⁹  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ³⁰ 

Genesis 50:10

50:10 When they came to the threshing floor of Atad ³¹  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ³²  There Joseph observed a seven day period of mourning for his father.

Genesis 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ³³  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

[7:5]  ¹ tn Heb “according to all.”

[26:30]  ² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:30]  ³ tn Heb “and they ate and drank.”

[3:21]  ³ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[29:22]  ⁴ tn Heb “men.”

[6:22]  ⁵ tn Heb “according to all.”

[6:22]  ⁶ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[21:1]  ⁶ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ⁷ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ⁸ tn Heb “spoken.”

[21:8]  ⁷ tn Heb “made.”

[21:8]  ⁸ sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.

[43:17]  ⁸ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ⁹ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[1:7]  ⁹ tn Heb “the expanse.”

[1:7]  ¹⁰ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:16]  ¹⁰ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ¹¹ tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[19:3]  ¹¹ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[27:31]  ¹² 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]  ¹³ tn Or “arise” (i.e., sit up).

[27:31]  ¹⁴ tn Heb “so that your soul may bless me.”

[29:28]  ¹³ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ¹⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ¹⁵ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ¹⁶ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[42:25]  ¹⁴ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ¹⁵ tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[44:2]  ¹⁵ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ¹⁶ tn Heb “and he did according to the word of Joseph which he spoke.”

[50:10]  ¹⁶ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ¹⁷ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.

[40:20]  ¹⁷ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).