Discovery BoxGenesis 5:3
Context5:3 When 1 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.
Genesis 6:3
Context6:3 So the Lord said, “My spirit will not remain in 2 humankind indefinitely, 3 since 4 they 5 are mortal. 6 They 7 will remain for 120 more years.” 8
Genesis 11:10
Context11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood.
Genesis 15:10
Context15:10 So Abram 9 took all these for him and then cut them in two 10 and placed each half opposite the other, 11 but he did not cut the birds in half.
Genesis 25:17
Context25:17 Ishmael lived a total of 12 137 years. He breathed his last and died; then he joined his ancestors. 13
Genesis 33:19
Context33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 14 from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 15
Genesis 35:5
Context35:5 and they started on their journey. 16 The surrounding cities were afraid of God, 17 and they did not pursue the sons of Jacob.
Genesis 45:22
Context45:22 He gave sets of clothes to each one of them, 18 but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 19
[5:3] 1 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[6:3] 2 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] 4 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] 5 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] 7 tn See the note on “they” earlier in this verse.
[6:3] 8 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.
[15:10] 3 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 4 tn Heb “in the middle.”
[15:10] 5 tn Heb “to meet its neighbor.”
[25:17] 4 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 5 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[33:19] 5 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
[33:19] 6 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
[35:5] 6 tn Heb “and they journeyed.”
[35:5] 7 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).
[45:22] 7 tn Heb “to all of them he gave, to each one, changes of outer garments.”
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