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Discovery Box| (0.22) | (Gen 26:7) | 2 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this. |
| (0.22) | (Gen 26:8) | 3 tn Heb “window and saw, and look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes. |
| (0.22) | (Gen 26:1) | 2 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did. |
| (0.22) | (Gen 26:3) | 1 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later. |
| (0.22) | (Gen 25:28) | 1 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills. |
| (0.22) | (Gen 25:24) | 2 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth. |
| (0.22) | (Gen 25:7) | 1 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham. |
| (0.22) | (Gen 25:1) | 1 sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death. |
| (0.22) | (Gen 24:45) | 1 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object. |
| (0.22) | (Gen 24:40) | 1 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”). |
| (0.22) | (Gen 24:30) | 3 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes. |
| (0.22) | (Gen 24:15) | 1 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes. |
| (0.22) | (Gen 24:14) | 1 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous. |
| (0.22) | (Gen 24:10) | 1 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion. |
| (0.22) | (Gen 23:11) | 1 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field. |
| (0.22) | (Gen 23:4) | 1 tn Heb “a resident foreigner (גֵּר; ger) and an immigrant (תּוֹשָׁב; toshav).” The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. The Patriarchs were foreign, temporary residents in parts of Canaan, who abided by the claims of local authorities (see Gen 20, 23, 26). The noun toshav (תּוֹשָׁב) is less common. Under Mosaic Law it refers to someone of lesser standing than a resident foreigner (גֵּר; ger) since the ger had given full covenantal allegiance to the Lord. While not referring to a citizen, the precise nuance of toshav as an immigrant, resident, or (temporary) settler, is not clear. But in this case it may be a case of hendiadys, where the two terms together mean “an alien resident.” |
| (0.22) | (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. |
| (0.22) | (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. |
| (0.22) | (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. |
| (0.22) | (Gen 21:4) | 2 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12). |
