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Discovery Box| (0.31) | (Gen 17:8) | 1 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident foreigner). It is the land in which Abram resides, but does not yet possess as his very own. |
| (0.31) | (Gen 15:4) | 1 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram. |
| (0.31) | (Gen 14:13) | 5 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear. |
| (0.31) | (Gen 14:10) | 4 sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills. |
| (0.31) | (Gen 13:17) | 3 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse). |
| (0.31) | (Gen 13:10) | 1 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen. |
| (0.31) | (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. |
| (0.31) | (Gen 9:21) | 1 tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitgal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent. |
| (0.31) | (Gen 9:4) | 3 tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten. |
| (0.31) | (Gen 8:11) | 2 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes. |
| (0.31) | (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. |
| (0.31) | (Gen 6:19) | 2 tn The Hiphil infinitive construct לְהַחֲיוֹת (lehakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark—saving life. The Hiphil of this verb means here “to preserve alive.” |
| (0.31) | (Gen 6:16) | 2 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light. |
| (0.31) | (Gen 4:8) | 1 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Smr, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (ʾakhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָׂדֶה (bassadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָׂדֶה. |
| (0.31) | (Gen 2:15) | 3 sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change. |
| (0.31) | (Gen 2:2) | 3 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation. |
| (0.31) | (Gen 1:28) | 1 tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation). |
| (0.31) | (Rev 22:11) | 2 tn For this translation see L&N 88.258; the term refers to living in moral filth. |
| (0.31) | (Rev 22:10) | 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
| (0.31) | (Rev 22:2) | 2 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103). |
