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Discovery Box| (0.27) | (Gen 25:22) | 3 sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here. |
| (0.27) | (Gen 25:8) | 2 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead. |
| (0.27) | (Gen 25:17) | 2 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead. |
| (0.27) | (Gen 25:13) | 1 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.” |
| (0.27) | (Gen 25:6) | 2 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.” |
| (0.27) | (Gen 24:63) | 5 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes. |
| (0.27) | (Gen 24:35) | 1 tn Heb “become great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded. |
| (0.27) | (Gen 24:31) | 1 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity. |
| (0.27) | (Gen 24:21) | 2 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56). |
| (0.27) | (Gen 24:22) | 3 tn The words “and gave them to her” are not in the Hebrew text, but are implied (cf. Gen 24:30). |
| (0.27) | (Gen 24:5) | 2 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation. |
| (0.27) | (Gen 24:2) | 1 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both). |
| (0.27) | (Gen 23:16) | 6 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time. |
| (0.27) | (Gen 23:11) | 2 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons. |
| (0.27) | (Gen 22:23) | 1 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15). |
| (0.27) | (Gen 22:18) | 2 tn The denominative verb בָּרַךְ (barakh) is active in the Piel and passive in the Pual. Here it is in the Hitpael which is typically middle or reflexive. Traditionally it is rendered as passive (“will be blessed”) here. Some reference grammars consider the Hitpael to be passive on rare occasions but their examples can be disputed. The LXX translates with a passive spelling, but this does not mean the Hebrew is passive. For example, the LXX uses a passive spelling for the Hitpael in Gen 3:8 where the Hebrew says “they hid themselves from the Lord.” The English understanding of the Greek’s passive spelling does not mean that the Hebrew is passive, i.e., “they were hidden;” it merely reflects translation issues going from Hebrew to Greek (or from Semitic to Indo-European) and may reveal the broader range of meanings that the Greek spelling can convey. The Hitpael is better understood here as middle or reflexive/reciprocal, as in its other instances (Gen 26:4; Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2). One option would be to treat it like the middle voice Niphal cases in Gen 12:3; 18:18 and 28:14, “they may find blessing through your descendants.” This extends to the nation the Lord’s promise to Abraham to bless those who bless him. But one may expect the continued use of the Niphal for that and a distinct middle voice meaning of the Hitpael here. The Hitpael can mean to pronounce blessings on each other, as in Isa 65:16 where the expression of blessing each other through (or in the name of) the true God is parallel to taking oaths in the Lord’s name (as opposed to holding oneself accountable to other gods). For other examples of blessing formulae using an individual as an example of blessing, see Gen 48:20 and Ruth 4:11. To pronounce blessings referring to the divinely blessed Israel who possesses its enemies’ gates (v. 17) also acknowledges Israel’s God. So the surface statement “they will bless themselves” (an option acknowledged in the note in the NASB) in the name of, or in light of, Abraham’s blessed descendants implies more than the speech act itself. It implies at least acknowledgment of Israel’s God and allows room for being allegiant to or joining with Israel’s God. This thought is consistent with being made great and successful internationally in v. 17 and is not opposed to the iterations with the Niphal of being able to receive blessing by blessing Israel. |
| (0.27) | (Gen 22:14) | 2 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92. |
| (0.27) | (Gen 21:23) | 6 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.” |
| (0.27) | (Gen 21:1) | 1 sn The Hebrew verb translated “visit” (פָּקַד, paqad) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT). |
| (0.27) | (Gen 19:23) | 1 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here). |
