Genesis 8:1

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded.

Genesis 19:29

19:29 So when God destroyed ³  the cities of the region, ⁴  God honored ⁵  Abraham’s request. He removed Lot ⁶  from the midst of the destruction when he destroyed ⁷  the cities Lot had lived in.

Genesis 31:8

31:8 If he said, ⁸  ‘The speckled animals ⁹  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring.

Genesis 41:8

41:8 In the morning he ¹⁰  was troubled, so he called for ¹¹  all the diviner-priests ¹²  of Egypt and all its wise men. Pharaoh told them his dreams, ¹³  but no one could interpret ¹⁴  them for him. ¹⁵ 

Genesis 42:21

42:21 They said to one other, ¹⁶  “Surely we’re being punished ¹⁷  because of our brother, because we saw how distressed he was ¹⁸  when he cried to us for mercy, but we refused to listen. That is why this distress ¹⁹  has come on us!”

Genesis 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²⁰  and lead you up from this land to the land he swore on oath to give ²¹  to Abraham, Isaac, and Jacob.”

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[19:29]  ³ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ⁴ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ⁵ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  ⁶ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁷ tn Heb “the overthrow when [he] overthrew.”

[31:8]  ⁵ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ⁶ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[41:8]  ⁷ tn Heb “his spirit.”

[41:8]  ⁸ tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ⁹ tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

[41:8]  ¹⁰ tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).

[41:8]  ¹¹ tn “there was no interpreter.”

[41:8]  ¹² tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

[42:21]  ⁹ tn Heb “a man to his neighbor.”

[42:21]  ¹⁰ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ¹¹ tn Heb “the distress of his soul.”

[42:21]  ¹² sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[50:24]  ¹¹ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ¹² tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.