6:8 But 1 Noah found favor 2 in the sight of 3 the Lord.
31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 6 Then he left Leah’s tent and entered Rachel’s. 7 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 8 and sat on them.) 9 Laban searched the whole tent, but did not find them. 10
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 11 in the wilderness as he pastured the donkeys of his father Zibeon).
44:16 Judah replied, “What can we say 25 to my lord? What can we speak? How can we clear ourselves? 26 God has exposed the sin of your servants! 27 We are now my lord’s slaves, we and the one in whose possession the cup was found.”
1 tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.
2 tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.
3 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The
4 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
5 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
7 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.
8 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”
10 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”
11 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.
12 tn The word “them” has been supplied in the translation for clarification.
13 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
16 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
17 tn Heb “in your eyes.”
18 tn Heb “you made great your kindness.”
19 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
20 tn The infinitive construct explains how God has shown Lot kindness.
21 tn Heb “lest.”
22 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
23 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
19 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
20 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
21 tn Heb “I am unable to rise.”
22 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
23 tn The word “thoroughly” is not in the Hebrew text, but is implied.
22 tn The imperfect verbal form here indicates the subject’s potential.
23 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”
24 sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.