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Discovery Box| (0.20) | (Gen 37:10) | 2 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?” |
| (0.20) | (Gen 35:8) | 3 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah. |
| (0.20) | (Gen 34:2) | 2 tn The verb עָנָה (ʿanah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her. |
| (0.20) | (Gen 32:22) | 2 tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19). |
| (0.20) | (Gen 32:13) | 3 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4). |
| (0.20) | (Gen 31:42) | 1 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42, 53) and the Oath by the Thigh,” VT 35 (1985): 192-200. |
| (0.20) | (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. |
| (0.20) | (Gen 29:16) | 1 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation. |
| (0.20) | (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). |
| (0.20) | (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. |
| (0.20) | (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. |
| (0.20) | (Gen 27:40) | 1 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures. |
| (0.20) | (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. |
| (0.20) | (Gen 27:29) | 1 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority over his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this. |
| (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 24:14) | 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 22:14) | 1 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yehvah yirʾeh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there. |
| (0.20) | (Gen 22:2) | 4 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about. |
| (0.20) | (Gen 19:21) | 3 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”). |
| (0.20) | (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). |
