Genesis 36:24

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ¹  in the wilderness as he pastured the donkeys of his father Zibeon).

Genesis 36:2

36:2 Esau took his wives from the Canaanites: ²  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter ³  of Zibeon the Hivite,

Genesis 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ⁴  He took his wife and all his possessions with him, as well as Lot. ⁵ 

Genesis 18:9

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ⁶  in the tent.”

Genesis 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁷  by the oaks ⁸  of Mamre while ⁹  he was sitting at the entrance ¹⁰  to his tent during the hottest time of the day.

Genesis 1:1

The Creation of the World

1:1 In the beginning ¹¹  God ¹²  created ¹³  the heavens and the earth. ¹⁴ 

Ezra 2:66

2:66 and 736 horses, 245 mules,

[36:24]  ¹ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[36:2]  ² tn Heb “from the daughters of Canaan.”

[36:2]  ³ tn Heb “daughter,” but see Gen 36:24-25.

[13:1]  ⁴ tn Or “the South [country]” (also in v. 3).

[13:1]  ⁵ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[18:9]  ⁶ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

[18:1]  ⁷ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁸ tn Or “terebinths.”

[18:1]  ⁹ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ¹⁰ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[1:1]  ¹¹ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  ¹² sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ¹³ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ¹⁴ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).