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Genesis 18:30

Context

18:30 Then Abraham 1  said, “May the Lord not be angry 2  so that I may speak! 3  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Genesis 34:11

Context

34:11 Then Shechem said to Dinah’s 4  father and brothers, “Let me find favor in your sight, and whatever you require of me 5  I’ll give. 6 

Genesis 44:10

Context

44:10 He replied, “You have suggested your own punishment! 7  The one who has it will become my slave, 8  but the rest of 9  you will go free.” 10 

Genesis 49:6

Context

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, 11 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

1 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

2 tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

3 tn After the jussive, the cohortative indicates purpose/result.

4 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.

5 tn Heb “whatever you say.”

6 tn Or “pay.”

7 tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

8 tn Heb “The one with whom it is found will become my slave.”

9 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

10 tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

11 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.



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