Your search for "It" did not find any bible verses that matched.
Discovery Box| (0.20) | (Gen 21:12) | 4 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael. |
| (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 21:8) | 2 sn Children were weaned closer to the age of two or three in the ancient world because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child. |
| (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 19:21) | 3 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”). |
| (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 19:9) | 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 18:21) | 2 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests. |
| (0.20) | (Gen 18:3) | 1 tc The MT has the form אֲדֹנָי (ʾadonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (ʾadoni, “my master”). |
| (0.20) | (Gen 17:14) | 2 sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty. |
| (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 16:5) | 5 sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status. |
| (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 14:18) | 2 sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ʾel ʿelyon)—one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother. |
| (0.20) | (Gen 14:23) | 1 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.” |
| (0.20) | (Gen 13:14) | 2 sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot—give him the land. It seems to be one of the ways that God rewards faith. |
| (0.20) | (Gen 13:6) | 2 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55. |
| (0.20) | (Gen 13:7) | 1 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb—or Controversy—Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37. |
| (0.20) | (Gen 11:3) | 2 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbenah levenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrefah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76). |
| (0.20) | (Gen 10:25) | 1 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלַג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages. |
