Discovery Box| (0.45962339130435) | (Gen 3:9) |
2 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?” |
| (0.45962339130435) | (Gen 3:14) |
1 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man. |
| (0.45962339130435) | (Gen 3:22) |
4 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended. |
| (0.45962339130435) | (Gen 6:5) |
1 sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good. |
| (0.45962339130435) | (Gen 6:14) |
1 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the |
| (0.45962339130435) | (Gen 9:23) |
1 tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers? |
| (0.45962339130435) | (Gen 12:8) |
2 tn Heb “he called in the name of the |
| (0.45962339130435) | (Gen 12:10) |
2 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine. |
| (0.45962339130435) | (Gen 13:4) |
2 tn Heb “he called in the name of the |
| (0.45962339130435) | (Gen 16:12) |
1 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought. |
| (0.45962339130435) | (Gen 17:3) |
1 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence. |
| (0.45962339130435) | (Gen 17:14) |
3 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. he%27s&tab=notes" ver="">9. |
| (0.45962339130435) | (Gen 17:17) |
5 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. he%27s&tab=notes" ver="">15). |
| (0.45962339130435) | (Gen 19:19) |
1 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse he%27s&tab=notes" ver="">18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. he%27s&tab=notes" ver="">18b suggests he is speaking to God. |
| (0.45962339130435) | (Gen 19:21) |
3 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”). |
| (0.45962339130435) | (Gen 20:16) |
2 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. he%27s&tab=notes" ver="">11). |
| (0.45962339130435) | (Gen 21:8) |
2 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child. |
| (0.45962339130435) | (Gen 21:12) |
2 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well. |
| (0.45962339130435) | (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. |
| (0.45962339130435) | (Gen 21:33) |
3 tn Heb “he called there in the name of the |
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