Discovery Box| (0.08) | (Lev 26:42) | 1 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons. |
| (0.08) | (Gen 25:9) | 1 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18). |
| (0.08) | (Gen 24:8) | 2 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham. |
| (0.08) | (Gen 24:6) | 2 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons. |
| (0.08) | (Gen 22:13) | 2 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes. |
| (0.08) | (Gen 20:10) | 2 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech. |
| (0.08) | (Gen 18:2) | 4 tn The Hebrew preposition עַל (ʿal) indicates the three men were nearby, but not close by, for Abraham had to run to meet them. |
| (0.08) | (Gen 17:23) | 1 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.” |
| (0.08) | (Jer 23:25) | 2 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]), and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the Lord (Deut 13:1-5 [13:2-6 HT]). That was what the prophets were doing through their dreams, which were “lies” and “the delusions of their own minds.” Through them they were making people forget who the Lord really was, which was just like what their ancestors had done through worshiping Baal. |
| (0.08) | (Exo 34:1) | 3 sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command—if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78). |
| (0.08) | (Rom 4:17) | 4 tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (hōs onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo (“creation out of nothing,” a technical theological phrase) is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]). |
| (0.08) | (Gal 3:7) | 2 tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α). |
| (0.08) | (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. |
| (0.08) | (Gen 24:48) | 1 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (ʾakh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV). |
| (0.08) | (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. |
| (0.08) | (Gen 18:6) | 1 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly. |
| (0.08) | (Gen 18:2) | 3 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant. |
| (0.08) | (Isa 44:5) | 1 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.” |
| (0.08) | (1Ch 5:1) | 1 sn The phrase when he defiled his father’s bed refers to Reuben having sexual relations with his father Jacob’s concubine Bilhah. This incident is recorded in Gen 35:22. |
| (0.08) | (Gen 46:26) | 1 tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.” |
