Discovery Box| (0.42525221153846) | (Gen 14:19) |
2 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.” |
| (0.42525221153846) | (Gen 15:4) |
2 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the |
| (0.42525221153846) | (Gen 15:16) |
1 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years. |
| (0.42525221153846) | (Gen 16:14) |
2 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed. |
| (0.42525221153846) | (Gen 18:18) |
1 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?” |
| (0.42525221153846) | (Gen 20:18) |
2 sn The |
| (0.42525221153846) | (Gen 21:3) |
1 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise. |
| (0.42525221153846) | (Gen 21:5) |
1 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80). |
| (0.42525221153846) | (Gen 21:16) |
4 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries. |
| (0.42525221153846) | (Gen 24:31) |
2 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the |
| (0.42525221153846) | (Gen 24:40) |
1 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the |
| (0.42525221153846) | (Gen 25:3) |
1 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it. |
| (0.42525221153846) | (Gen 25:11) |
1 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. one%27s&tab=notes" ver="">21). |
| (0.42525221153846) | (Gen 27:45) |
2 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used. |
| (0.42525221153846) | (Gen 29:32) |
3 sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the |
| (0.42525221153846) | (Gen 30:13) |
3 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher. |
| (0.42525221153846) | (Gen 30:26) |
1 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan. |
| (0.42525221153846) | (Gen 31:13) |
4 sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier. |
| (0.42525221153846) | (Gen 31:42) |
1 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200. |
| (0.42525221153846) | (Gen 32:5) |
1 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message. |
