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Discovery Box| (0.20) | (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. |
| (0.20) | (Gen 25:34) | 1 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example. |
| (0.20) | (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. |
| (0.20) | (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. |
| (0.20) | (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). |
| (0.20) | (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. |
| (0.20) | (Gen 24:12) | 1 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14). |
| (0.20) | (Gen 24:16) | 1 tn Heb “And the young woman was very good of appearance, a virgin, and a man had not known her.” The first two terms נַעֲרָה (naʿarah) and בְּתוּלָה (betulah) can refer to young girls, either unmarried or married; see Judges 9:3 and Joel 1:8, respectively, for examples of a married נַעֲרָה (naʿarah) and בְּתוּלָה (betulah). While the term בְּתוּלָה (betulah) does not have to mean “virgin” it can refer to a girl who is a virgin. Further, in legal literature it is used as a technical term for “virgin” (Exod 22:16-17; Deut 22:19, 23, 28). Akkadian behaves similarly in that the cognate term batultu, meaning an adolescent girl but not necessarily a “virgin,” is used to mean “virgin” in Neo-Assyrian laws and Neo-Babylonian marriage contracts (CAD B 173-174). This passage is not legal literature, so the meaning “virgin” is clarified by an additional clause. The expression “to know” is a euphemism for sexual relations, and the English euphemism “be intimate with” is close in meaning to the Hebrew. The Semitic languages may have lacked a term that specifically meant “virgin” and so promoted other terms to indicate a virgin, whether by the context of the type of literature (e.g. legal literature) or by the addition of explanatory clauses. |
| (0.20) | (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. |
| (0.20) | (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.” |
| (0.20) | (Gen 23:15) | 2 sn 400 pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds). |
| (0.20) | (Gen 22:1) | 1 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35. |
| (0.20) | (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. |
| (0.20) | (Gen 21:33) | 2 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water. |
| (0.20) | (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. |
| (0.20) | (Gen 21:12) | 4 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael. |
| (0.20) | (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. |
| (0.20) | (Gen 21:8) | 2 sn Children were weaned closer to the age of two or three in the ancient world because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child. |
| (0.20) | (Gen 21:6) | 3 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, tsekhoq) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15). |
| (0.20) | (Gen 21:5) | 1 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80). |
