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Discovery Box| (0.18) | (Gen 30:29) | 1 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity. |
| (0.18) | (Gen 30:23) | 2 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule. |
| (0.18) | (Gen 30:24) | 1 sn The name Joseph (יוֹסֵף, yosef) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף, ʾasaf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame. |
| (0.18) | (Gen 30:8) | 1 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387. |
| (0.18) | (Gen 30:3) | 1 tn The Hebrew collocation of the verb בּוֹא (boʾ) and the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. Similarly the translation employs a euphemism. For more on this phrase as a euphemism see the note at 2 Sam 12:24. |
| (0.18) | (Gen 29:31) | 1 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah. |
| (0.18) | (Gen 29:10) | 4 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231). |
| (0.18) | (Gen 29:1) | 1 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk. |
| (0.18) | (Gen 28:14) | 3 tn The translation understands the Niphal stem to be middle voice here; the normal passive for בָּרַךְ (barakh) is Pual. The middle voice may be expressed here as “they may consider themselves blessed,” “they may receive/find blessing,” “the may become blessed.” See the notes at 12:3 and 18:18. |
| (0.18) | (Gen 28:13) | 1 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation. |
| (0.18) | (Gen 28:13) | 2 tn The Hebrew term אֶרֶץ (ʾerets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan. |
| (0.18) | (Gen 27:39) | 2 tn Or “next to.” The preposition מִן (min) generally indicates the source of something or separation from something, and so is often rendered “from.” Older translations (KJV, ASV, Douay-Rheims, Young’s, JPS) took the preposition as indicating source: “of the fatness of the earth.” More recent translations (NASB, NIV, ESV, NLV) take it as separative: “away from the fatness.” In Jacob’s blessing the preposition works with the verb “give” and indicates source. In Esau’s blessing the preposition functions in a nominal clause and modifies “your dwelling.” HALOT says that מִן can point “to the place… where something can be found” and thus means “in” in Gen 2:8; Lev 14:41; 2 Sam 5:13; Ezra 1:4; Job 30:30; Isa 5:26; 23:7 (HALOT 597, s.v.). In combination with the verb “to dwell,” the preposition מִן means “by,” “next to,” or “across from” (Ruth 2:14; 1 Sam 20:25; Ezek 16:46; Jonah 4:5). The closest parallel for the noun “dwelling” is Gen 10:30 where מִן as “away from” is not possible (rather “at” or “beginning at.”) |
| (0.18) | (Gen 27:25) | 3 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given. |
| (0.18) | (Gen 27:11) | 1 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.18) | (Gen 27:4) | 2 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing. |
| (0.18) | (Gen 26:22) | 3 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer. |
| (0.18) | (Gen 25:33) | 3 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it. |
| (0.18) | (Gen 25:25) | 1 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (ʾadmoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born. |
| (0.18) | (Gen 25:11) | 1 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for 20 years, because Rebekah was barren as well (see v. 21). |
| (0.18) | (Gen 25:12) | 1 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36). |
