Discovery Box| (0.25) | (Gen 31:36) | 2 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons. |
| (0.25) | (Gen 29:34) | 2 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse. |
| (0.25) | (Gen 28:4) | 1 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham. |
| (0.25) | (Gen 26:25) | 1 tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116. |
| (0.25) | (Gen 25:25) | 3 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (seʿar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature. |
| (0.25) | (Gen 24:62) | 3 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, beʾer lakhay roʾi) means “The well of the Living One who sees me.” See Gen 16:14. |
| (0.25) | (Gen 21:4) | 2 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12). |
| (0.25) | (Gen 19:38) | 1 sn The name Ben Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light. |
| (0.25) | (Gen 17:22) | 1 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons. |
| (0.25) | (Gen 16:16) | 3 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse. |
| (0.25) | (Gen 17:1) | 2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons. |
| (0.25) | (Gen 16:14) | 2 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, beʾer lakhay roʾi) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed. |
| (0.25) | (Gen 16:11) | 3 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.” |
| (0.25) | (Gen 16:3) | 1 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject. |
| (0.25) | (Gen 10:10) | 5 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV). |
| (0.25) | (Gen 4:26) | 2 tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116. |
| (0.25) | (Gen 2:23) | 1 tn The Hebrew term הַפַּעַם (happaʿam) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him. |
| (0.25) | (Gen 2:23) | 2 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife—that comes after the fall (Gen 3:20). |
| (0.25) | (Rev 13:1) | 4 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 MK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P47 א C 1006 1841 2329 MA). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA28 puts the plural in brackets, indicating doubts as to its authenticity. |
| (0.25) | (Rev 1:4) | 5 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.” |
