Discovery BoxGenesis 32:14
Context32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams,
Genesis 18:31
Context18:31 Abraham 1 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
Genesis 8:14
Context8:14 And by the twenty-seventh day of the second month the earth 2 was dry.
Genesis 11:24
Context11:24 When Nahor had lived 29 years, he became the father of Terah.
Genesis 23:1
ContextGenesis 6:3
Context6:3 So the Lord said, “My spirit will not remain in 4 humankind indefinitely, 5 since 6 they 7 are mortal. 8 They 9 will remain for 120 more years.” 10
Genesis 31:38
Context31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.
Genesis 32:15
Context32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys.
Genesis 31:41
Context31:41 This was my lot 11 for twenty years in your house: I worked like a slave 12 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!
Genesis 37:28
Context37:28 So when the Midianite 13 merchants passed by, Joseph’s brothers pulled 14 him 15 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 16 then took Joseph to Egypt.
[18:31] 1 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[8:14] 1 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[23:1] 1 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[6:3] 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 3 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 4 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 6 tn See the note on “they” earlier in this verse.
[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.
[31:41] 1 tn Heb “this to me.”
[31:41] 2 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
[37:28] 1 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 2 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
[37:28] 3 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.
[37:28] 4 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
