Genesis 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹  male and female, to keep them alive ²  with you.

Genesis 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ³  and the one who will reward you in great abundance.” ⁴ 

Genesis 17:8

17:8 I will give the whole land of Canaan – the land where you are now residing ⁵  – to you and your descendants after you as a permanent ⁶  possession. I will be their God.”

Genesis 28:22

28:22 Then this stone ⁷  that I have set up as a sacred stone will be the house of God, and I will surely ⁸  give you back a tenth of everything you give me.” ⁹ 

Genesis 37:14

37:14 So Jacob ¹⁰  said to him, “Go now and check on ¹¹  the welfare ¹²  of your brothers and of the flocks, and bring me word.” So Jacob ¹³  sent him from the valley of Hebron.

Genesis 40:14

40:14 But remember me ¹⁴  when it goes well for you, and show ¹⁵  me kindness. ¹⁶  Make mention ¹⁷  of me to Pharaoh and bring me out of this prison, ¹⁸ 

Genesis 45:11

45:11 I will provide you with food ¹⁹  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Genesis 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ²⁰  and will bring you back to the land of your fathers.

[6:19]  ¹ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ² tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[15:1]  ³ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁴ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[17:8]  ⁵ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ⁶ tn Or “as an eternal.”

[28:22]  ⁷ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ⁸ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁹ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[37:14]  ¹⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ¹¹ tn Heb “see.”

[37:14]  ¹² tn Heb “peace.”

[37:14]  ¹³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[40:14]  ¹⁴ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ¹⁵ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ¹⁶ tn Heb “deal with me [in] kindness.”

[40:14]  ¹⁷ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ¹⁸ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[45:11]  ¹⁹ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[48:21]  ²⁰ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.