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Discovery Box| (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 22:11) | 1 sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the angel of the Lord” in Gen 16:7. |
| (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 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 21:17) | 1 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death. |
| (0.20) | (Gen 21:14) | 3 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.” |
| (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 21:6) | 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 20:18) | 2 sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene. |
| (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 19:31) | 2 sn Presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled. Perhaps they feared that the destruction was more widespread than it really was, or perhaps they feared some sort of stigma following the disaster that fell on their former town. |
| (0.20) | (Gen 19:24) | 3 sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54. |
| (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 19:9) | 4 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors—probably nothing short of homosexual rape—they were now ready to inflict on Lot. |
| (0.20) | (Gen 18:5) | 2 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind. |
| (0.20) | (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. |
| (0.20) | (Gen 17:14) | 3 tn Heb “he has broken my covenant.” The noun בְּרִית (berit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9. |
| (0.20) | (Gen 17:13) | 2 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (berit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9. |
| (0.20) | (Gen 17:3) | 1 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence. |
| (0.20) | (Gen 16:3) | 3 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger. |
