Discovery Box| (1.00) | (Gen 6:3) | 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3, ” JBL 75 [1956]: 126-29). |
| (1.00) | (Gen 6:1) | 1 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (ʾadam): “humankind.” |
| (1.00) | (Gen 5:26) | 1 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (1.00) | (Gen 5:29) | 1 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood. |
| (1.00) | (Gen 5:29) | 2 tn The Hebrew verb יְנַחֲמֵנוּ (yenakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (khet) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29, ” JBL 48 (1929): 138-43. |
| (1.00) | (Gen 5:30) | 1 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (1.00) | (Gen 5:7) | 2 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (1.00) | (Gen 5:22) | 1 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ʾet, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18. |
| (1.00) | (Gen 5:22) | 3 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (1.00) | (Gen 5:24) | 2 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him. |
| (1.00) | (Gen 5:4) | 3 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. |
| (1.00) | (Gen 4:20) | 1 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations. |
| (1.00) | (Gen 4:20) | 2 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV). |
| (1.00) | (Gen 4:11) | 1 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (ʾarar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14). |
| (1.00) | (Gen 5:2) | 1 tn The Hebrew word used here is אָדָם (ʾadam). |
| (1.00) | (Gen 4:26) | 2 tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116. |
| (1.00) | (Gen 4:26) | 1 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call. |
| (1.00) | (Gen 4:25) | 2 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia). |
| (1.00) | (Gen 4:13) | 1 tn The primary meaning of the Hebrew word עָוֹן (ʿavon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin. |
| (1.00) | (Gen 4:12) | 1 tn Heb “work.” |
