Discovery Box| (0.11) | (Gen 35:15) | 1 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God. |
| (0.11) | (Gen 35:7) | 2 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (ʾelohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5. |
| (0.11) | (Gen 31:30) | 4 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92. |
| (0.11) | (Gen 31:13) | 3 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow. |
| (0.11) | (Gen 31:53) | 2 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42. |
| (0.11) | (Gen 27:27) | 2 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity. |
| (0.11) | (Gen 26:18) | 3 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them. |
| (0.11) | (Gen 26:21) | 2 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity. |
| (0.11) | (Gen 26:23) | 1 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity. |
| (0.11) | (Gen 26:28) | 4 tn The pronoun “us” here is exclusive—it refers to just the Philistine contingent (the following “you” refers to Isaac). |
| (0.11) | (Gen 24:63) | 1 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons. |
| (0.11) | (Gen 24:63) | 4 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan. |
| (0.11) | (Gen 24:62) | 1 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story. |
| (0.11) | (Luk 16:27) | 1 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words. |
| (0.11) | (Gen 24:35) | 1 tn Heb “become great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded. |
| (0.11) | (Gen 18:19) | 3 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord. |
| (0.11) | (Gen 27:33) | 1 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news. |
| (0.11) | (Exo 22:28) | 2 tn The word אֱלֹהִים (ʾelohim) is “gods” or “God.” If taken as the simple plural, it could refer to the human judges, as it has in the section of laws; this would match the parallelism in the verse. If it was taken to refer to God, then the idea of cursing God would be more along the line of blasphemy. B. Jacob says that the word refers to functioning judges, and that would indirectly mean God, for they represented the religious authority, and the prince the civil authority (Exodus, 708). |
| (0.11) | (Gen 32:28) | 3 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisraʾel), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62). |
| (0.11) | (Joh 1:1) | 3 sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence. |
