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Discovery Box| (0.20) | (Gen 7:22) | 1 tc The MT reads נִשְׁמַת רוּחַ חַיִּים (nishmat ruakh khayyim, “breath of the breath/spirit of life”), but the LXX and Vulgate imply only נִשְׁמַת חַיִּים (nishmat khayyim). Either the LXX translator omitted translation of both words because of their similarity in meaning, or the omission in LXX shows that the inclusion of רוּחַ in the MT is the addition of an explanatory gloss. |
| (0.20) | (Gen 7:23) | 4 tn The Hebrew verb שָׁאָר (shaʾar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root šʾr,” AUSS 11 (1973): 152-69. |
| (0.20) | (Gen 7:18) | 1 tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigberu, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it. |
| (0.20) | (Gen 7:6) | 2 tn Heb “and the flood was water upon.” The disjunctive clause (conjunction plus subject plus verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.” |
| (0.20) | (Gen 6:14) | 2 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV). |
| (0.20) | (Gen 6:5) | 4 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.” |
| (0.20) | (Gen 6:3) | 7 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood. |
| (0.20) | (Gen 6:1) | 2 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִי כִּי (vayehi ki, “and it came to pass when”), see 2 Sam 7:1. |
| (0.20) | (Gen 4:22) | 1 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead. |
| (0.20) | (Gen 4:15) | 2 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26. |
| (0.20) | (Gen 4:15) | 3 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status. |
| (0.20) | (Gen 4:10) | 2 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82. |
| (0.20) | (Gen 4:5) | 3 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace. |
| (0.20) | (Gen 3:23) | 1 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.” |
| (0.20) | (Gen 3:17) | 3 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption. |
| (0.20) | (Gen 3:15) | 1 tn The Hebrew word translated “hostility” is derived from the root אֵיב (ʾev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were. |
| (0.20) | (Gen 3:11) | 3 sn The Hebrew word order (“Did you from the tree—which I commanded you not to eat from it—eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well. |
| (0.20) | (Gen 3:9) | 2 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?” |
| (0.20) | (Gen 3:3) | 2 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17). |
| (0.20) | (Gen 3:2) | 1 tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content. |
