Discovery Box| (0.25) | (Gen 22:17) | 5 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”). |
| (0.25) | (Gen 22:17) | 3 tn The Hebrew term זֶרַע (zeraʿ) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context. |
| (0.25) | (Gen 22:17) | 2 sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54. |
| (0.25) | (Gen 22:9) | 1 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice? |
| (0.25) | (Gen 21:32) | 3 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238. |
| (0.25) | (Gen 21:16) | 3 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל, ʾal) here expresses her resolve to avoid the stated action. |
| (0.25) | (Gen 19:4) | 1 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well. |
| (0.25) | (Gen 18:19) | 1 tn Heb “For I have known him.” The verb יָדַע (yadaʿ) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord. |
| (0.25) | (Gen 18:16) | 4 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way. |
| (0.25) | (Gen 15:18) | 2 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”). |
| (0.25) | (Gen 14:22) | 1 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.” |
| (0.25) | (Gen 14:14) | 1 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27). |
| (0.25) | (Gen 12:13) | 3 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared. |
| (0.25) | (Gen 12:10) | 3 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons. |
| (0.25) | (Gen 10:16) | 2 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region. |
| (0.25) | (Gen 8:21) | 5 tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well. |
| (0.25) | (Gen 8:7) | 1 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsaʾ), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth. |
| (0.25) | (Gen 7:2) | 3 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ʾish and אִשָּׁה, ʾishah) normally refer to humans. |
| (0.25) | (Gen 7:1) | 1 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment. |
| (0.25) | (Gen 6:5) | 1 sn The Hebrew verb translated “saw” (רָאָה, raʾah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good. |
