Discovery BoxGenesis 15:19
Context15:19 the land 1 of the Kenites, Kenizzites, Kadmonites,
Genesis 15:1
Context15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 2 and the one who will reward you in great abundance.” 3
Genesis 16:1
Context16:1 Now Sarai, 4 Abram’s wife, had not given birth to any children, 5 but she had an Egyptian servant 6 named Hagar. 7
Micah 5:2
Context5:2 (5:1) As for you, Bethlehem Ephrathah, 8
seemingly insignificant 9 among the clans of Judah –
from you a king will emerge who will rule over Israel on my behalf, 10
one whose origins 11 are in the distant past. 12
Matthew 2:1
Context2:1 After Jesus was born in Bethlehem 13 in Judea, in the time 14 of King Herod, 15 wise men 16 from the East came to Jerusalem 17
[15:19] 1 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:1] 2 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 3 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[16:1] 4 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 5 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 6 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 7 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[5:2] 8 sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.
[5:2] 9 tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.
[5:2] 10 tn Heb “from you for me one will go out to be a ruler over Israel.”
[5:2] 11 tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.
[5:2] 12 tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.
[2:1] 13 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 14 tn Grk “in the days.”
[2:1] 15 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 16 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
