Genesis 9:23

9:23 Shem and Japheth took the garment ¹  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ²  the other way so they did not see their father’s nakedness.

Genesis 19:8

19:8 Look, I have two daughters who have never had sexual relations with ³  a man. Let me bring them out to you, and you can do to them whatever you please. ⁴  Only don’t do anything to these men, for they have come under the protection ⁵  of my roof.” ⁶ 

Genesis 19:15

19:15 At dawn ⁷  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ⁸  or else you will be destroyed when the city is judged!” ⁹ 

Genesis 22:3

22:3 Early in the morning Abraham got up and saddled his donkey. ¹⁰  He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out ¹¹  for the place God had spoken to him about.

Genesis 27:45

27:45 Stay there ¹²  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ¹³  Why should I lose both of you in one day?” ¹⁴ 

Genesis 31:41

31:41 This was my lot ¹⁵  for twenty years in your house: I worked like a slave ¹⁶  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

Genesis 32:10

32:10 I am not worthy of all the faithful love ¹⁷  you have shown ¹⁸  your servant. With only my walking stick ¹⁹  I crossed the Jordan, ²⁰  but now I have become two camps.

Genesis 33:1

Jacob Meets Esau

33:1 Jacob looked up ²¹  and saw that Esau was coming ²²  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Genesis 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ²³  and went to the unsuspecting city ²⁴  and slaughtered every male.

Genesis 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ²⁵  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Genesis 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ²⁶  the same night. ²⁷  Each man’s dream had its own meaning. ²⁸ 

Genesis 42:37

42:37 Then Reuben said to his father, “You may ²⁹  put my two sons to death if I do not bring him back to you. Put him in my care ³⁰  and I will bring him back to you.”

Genesis 48:5

48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. ³¹  Ephraim and Manasseh will be mine just as Reuben and Simeon are.

[9:23]  ¹ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ² tn Heb “their faces [were turned] back.”

[19:8]  ³ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ⁴ tn Heb “according to what is good in your eyes.”

[19:8]  ⁵ tn Heb “shadow.”

[19:8]  ⁶ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[19:15]  ⁵ tn Heb “When dawn came up.”

[19:15]  ⁶ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ⁷ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[22:3]  ⁷ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ⁸ tn Heb “he arose and he went.”

[27:45]  ⁹ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ¹⁰ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ¹¹ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[31:41]  ¹¹ tn Heb “this to me.”

[31:41]  ¹² tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[32:10]  ¹³ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ¹⁴ tn Heb “you have done with.”

[32:10]  ¹⁵ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ¹⁶ tn Heb “this Jordan.”

[33:1]  ¹⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ¹⁶ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[34:25]  ¹⁷ tn Heb “a man his sword.”

[34:25]  ¹⁸ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[35:22]  ¹⁹ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[40:5]  ²¹ tn Heb “dreamed a dream.”

[40:5]  ²² tn Heb “a man his dream in one night.”

[40:5]  ²³ tn Heb “a man according to the interpretation of his dream.”

[42:37]  ²³ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ²⁴ tn Heb “my hand.”

[48:5]  ²⁵ sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.