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Discovery Box| (0.20) | (Exo 3:22) | 2 tn Heb “from the sojourner.” Both the “neighbor” and the “sojourner” (“one who happens to be staying in her house”) are feminine. The difference between them seems to be primarily that the second is temporary, “a lodger” perhaps or “visitor,” while the first has permanent residence. |
| (0.20) | (Exo 2:14) | 2 tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6. |
| (0.20) | (Exo 2:8) | 2 sn The word used to describe the sister (Miriam probably) is עַלְמָה (ʿalma), the same word used in Isa 7:14, where it is usually translated either “virgin” or “young woman.” The word basically means a young woman who is ripe for marriage. This would indicate that Miriam is a teenager and so about fifteen years older than Moses. |
| (0.20) | (Exo 2:1) | 4 tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English. |
| (0.20) | (Gen 39:5) | 5 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent. |
| (0.20) | (Gen 32:29) | 3 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.20) | (Gen 32:28) | 1 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.20) | (Gen 32:5) | 1 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense—as the Hebrew perfect/preterite allows—much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message. |
| (0.20) | (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. |
| (0.20) | (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 25:21) | 1 tn The Hebrew verb עָתַר (ʿatar), translated “prayed” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here. |
| (0.20) | (Gen 24:41) | 1 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant). |
| (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 23:10) | 3 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33. |
| (0.20) | (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. |
| (0.20) | (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 20:4) | 2 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149. |
| (0.20) | (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. |
| (0.20) | (Gen 18:21) | 2 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests. |
