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Genesis 1:13

Context
1:13 There was evening, and there was morning, a third day.

Genesis 1:19

Context
1:19 There was evening, and there was morning, a fourth day.

Genesis 1:23

Context
1:23 There was evening, and there was morning, a fifth day.

Genesis 1:8

Context
1:8 God called the expanse “sky.” 1  There was evening, and there was morning, a second day.

Genesis 24:11

Context
24:11 He made the camels kneel down by the well 2  outside the city. It was evening, 3  the time when the women would go out to draw water.

Genesis 24:63

Context
24:63 He 4  went out to relax 5  in the field in the early evening. 6  Then he looked up 7  and saw that 8  there were camels approaching.

Genesis 29:23

Context
29:23 In the evening he brought his daughter Leah 9  to Jacob, 10  and Jacob 11  had marital relations with her. 12 

Genesis 49:27

Context

49:27 Benjamin is a ravenous wolf;

in the morning devouring the prey,

and in the evening dividing the plunder.”

Genesis 1:5

Context
1:5 God called 13  the light “day” and the darkness 14  “night.” There was evening, and there was morning, marking the first day. 15 

Genesis 1:31

Context

1:31 God saw all that he had made – and it was very good! 16  There was evening, and there was morning, the sixth day.

Genesis 8:11

Context
8:11 When 17  the dove returned to him in the evening, there was 18  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Genesis 19:1

Context
The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while 19  Lot was sitting in the city’s gateway. 20  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Genesis 30:16

Context
30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 21  with me because I have paid for your services 22  with my son’s mandrakes.” So he had marital relations 23  with her that night.
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[1:8]  1 tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[24:11]  1 tn Heb “well of water.”

[24:11]  2 tn Heb “at the time of evening.”

[24:63]  1 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  2 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  3 tn Heb “at the turning of the evening.”

[24:63]  4 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  5 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[29:23]  1 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  2 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  3 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  4 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[1:5]  1 tn Heb “he called to,” meaning “he named.”

[1:5]  2 tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  3 tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:31]  1 tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[8:11]  1 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  2 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[19:1]  1 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  2 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[30:16]  1 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

[30:16]  2 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

[30:16]  3 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.



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