Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.18) | (Gen 25:3) | 1 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it. |
| (0.18) | (Gen 24:31) | 2 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic. |
| (0.18) | (Gen 24:15) | 2 tn Heb “Look, Rebekah was coming out—[she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham—and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons. |
| (0.18) | (Gen 24:14) | 2 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’—her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.” |
| (0.18) | (Gen 24:2) | 2 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh—the Patriarchal Oath,” BAR 2 (1976): 2-4, 42. |
| (0.18) | (Gen 22:8) | 1 sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92. |
| (0.18) | (Gen 22:9) | 2 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21. |
| (0.18) | (Gen 21:33) | 3 tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281. |
| (0.18) | (Gen 21:31) | 2 sn The name Beer Sheba (בְּאֵר שָׁבַע, beʾer shavaʿ) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name. |
| (0.18) | (Gen 21:15) | 1 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85. |
| (0.18) | (Gen 21:11) | 1 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (raʿaʿ) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong. |
| (0.18) | (Gen 19:37) | 2 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, meʾavinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light. |
| (0.18) | (Gen 19:31) | 2 sn Presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled. Perhaps they feared that the destruction was more widespread than it really was, or perhaps they feared some sort of stigma following the disaster that fell on their former town. |
| (0.18) | (Gen 19:22) | 2 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tsoʿar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mitsʿar) used twice by Lot to describe the town (v. 20). |
| (0.18) | (Gen 19:29) | 3 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked. |
| (0.18) | (Gen 19:26) | 2 sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom. |
| (0.18) | (Gen 19:24) | 3 sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54. |
| (0.18) | (Gen 19:20) | 1 tn The Hebrew word עִיר (ʿir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.” |
| (0.18) | (Gen 19:5) | 2 sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “take carnal knowledge of” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act. |
| (0.18) | (Gen 19:4) | 2 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men. |
