Discovery Box| (0.20) | (Gen 26:3) | 4 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5. |
| (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 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 21:31) | 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 21:25) | 1 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken. |
| (0.20) | (Gen 21:30) | 2 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it. |
| (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 19:31) | 3 tn Heb “to come over us according to the manner of the whole world.” “To come over us” is a euphemism for sexual relations. “According to the manner of the whole world” is an idiom for what is customary and normal, elsewhere (Josh 23:14; 1 Kgs 2:2) used to describe dying. |
| (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). |
| (0.20) | (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.” |
| (0.20) | (Gen 19:19) | 1 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ʾadonay) in v. 18b suggests he is speaking to God. |
| (0.20) | (Gen 19:1) | 2 sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3). |
| (0.20) | (Gen 17:17) | 1 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy. |
| (0.20) | (Gen 16:9) | 1 tn The imperative וְהִתְעַנִּי (vehitʿanni) is the Hitpael of עָנָה (ʿanah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself. |
| (0.20) | (Gen 15:16) | 1 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are 400 years of bondage. This suggests that in this context a generation is equivalent to 100 years. |
| (0.20) | (Gen 15:14) | 1 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out. |
| (0.20) | (Gen 15:13) | 4 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (ʾinnu, a Piel form from עָנָה, ʾanah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt. |
| (0.20) | (Gen 15:4) | 2 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases. |
| (0.20) | (Gen 14:14) | 4 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region. |
| (0.20) | (Gen 13:10) | 4 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178). |
