Genesis 33-35

New English Translation

Footnotes

1. Genesis 33:1 tn Heb “and Jacob lifted up his eyes.”
2. Genesis 33:1 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
3. Genesis 33:2 sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.
4. Genesis 33:3 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
5. Genesis 33:3 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
6. Genesis 33:5 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
7. Genesis 33:5 tn Heb “lifted up his eyes.”
8. Genesis 33:5 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
9. Genesis 33:5 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
10. Genesis 33:6 tn Heb “and the female servants drew near, they and their children and they bowed down.”
11. Genesis 33:8 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
12. Genesis 33:8 tn Heb “Who to you?”
13. Genesis 33:8 tn Heb “all this camp which I met.”
14. Genesis 33:8 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
15. Genesis 33:10 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
16. Genesis 33:10 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
17. Genesis 33:10 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
18. Genesis 33:10 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.
19. Genesis 33:11 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
20. Genesis 33:11 tn Or “gracious,” but in the specific sense of prosperity.
21. Genesis 33:11 tn Heb “all.”
22. Genesis 33:11 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
23. Genesis 33:12 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
24. Genesis 33:12 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”
25. Genesis 33:13 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
26. Genesis 33:13 tn Heb “weak.”
27. Genesis 33:13 tn Heb “and the sheep and the cattle nursing [are] upon me.”
28. Genesis 33:14 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”
29. Genesis 33:15 tn The cohortative verbal form here indicates a polite offer of help.
30. Genesis 33:15 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
31. Genesis 33:15 tn Heb “I am finding favor in the eyes of my lord.”
32. Genesis 33:16 tn Heb “returned on his way.”
33. Genesis 33:17 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
34. Genesis 33:17 sn But Jacob traveled to Sukkoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
35. Genesis 33:17 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
36. Genesis 33:17 sn The name Sukkoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
37. Genesis 33:18 tn Heb “in front of.”
38. Genesis 33:19 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
39. Genesis 33:19 tn The Hebrew word קְשִׂיטָה (q^esitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
40. Genesis 33:20 tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.
41. Genesis 34:1 tn Heb “went out to see.” The verb “to see,” followed by the preposition ב (bet), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.
42. Genesis 34:1 tn Heb “daughters.”
43. Genesis 34:2 tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.
44. Genesis 34:2 tn The verb עָנָה (ʿanah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.
45. Genesis 34:3 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
46. Genesis 34:3 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
47. Genesis 34:4 tn Heb “Take for me this young woman for a wife.”
48. Genesis 34:5 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
49. Genesis 34:5 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
50. Genesis 34:5 sn The expected response would be anger or rage, but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
51. Genesis 34:6 tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.
52. Genesis 34:7 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.
53. Genesis 34:7 tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.
54. Genesis 34:7 tn The Hebrew verb עָצַב (ʿatsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.
55. Genesis 34:7 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
56. Genesis 34:7 tn Heb “a disgraceful thing he did against Israel.”
57. Genesis 34:7 tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.
58. Genesis 34:7 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
59. Genesis 34:8 tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).
60. Genesis 34:9 tn Heb “form marriage alliances with us.”sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).
61. Genesis 34:9 tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.
62. Genesis 34:10 tn The imperfect verbal form has a permissive nuance here.
63. Genesis 34:10 tn Heb “before you.”
64. Genesis 34:10 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sḥr in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
65. Genesis 34:11 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.
66. Genesis 34:11 tn Heb “whatever you say.”
67. Genesis 34:11 tn Or “pay.”
68. Genesis 34:12 tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.
69. Genesis 34:12 tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.
70. Genesis 34:12 tn Heb “say.”
71. Genesis 34:13 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
72. Genesis 34:14 tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.
73. Genesis 34:14 tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.
74. Genesis 34:15 tn Heb “if you are like us.”
75. Genesis 34:15 tn The infinitive here explains how they would become like them.
76. Genesis 34:16 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
77. Genesis 34:16 tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.
78. Genesis 34:17 tn Heb “listen to us.”
79. Genesis 34:17 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
80. Genesis 34:17 tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.
81. Genesis 34:18 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”
82. Genesis 34:19 tn Heb “doing the thing.”
83. Genesis 34:19 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
84. Genesis 34:19 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
85. Genesis 34:19 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
86. Genesis 34:20 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
87. Genesis 34:21 tn Heb “wide on both hands,” that is, in both directions.
88. Genesis 34:21 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.
89. Genesis 34:22 tn Heb “when every one of our males is circumcised.”
90. Genesis 34:23 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
91. Genesis 34:24 tn Heb “all those going out the gate of his city.”
92. Genesis 34:24 tn Heb “listened to.”
93. Genesis 34:24 tn Heb “all those going out the gate of his city.”
94. Genesis 34:25 tn Heb “a man his sword.”
95. Genesis 34:25 tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.
96. Genesis 34:27 tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.
97. Genesis 34:27 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.
98. Genesis 34:28 tn Heb “and what was in the city and what was in the field they took.”
99. Genesis 34:29 tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”
100. Genesis 34:30 tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.
101. Genesis 34:30 tn In the causative stem the Hebrew verb בָּאַשׁ (baʾash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.
102. Genesis 34:30 tn Jacob speaks in the first person as the head and representative of the entire family.
103. Genesis 34:31 tn Heb “but they said.” The referent of “they” (Simeon and Levi) has been specified in the translation for clarity.
104. Genesis 35:1 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
105. Genesis 35:1 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
106. Genesis 35:2 tn Heb “which are in your midst.”
107. Genesis 35:2 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.
108. Genesis 35:3 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
109. Genesis 35:3 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
110. Genesis 35:3 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
111. Genesis 35:3 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).
112. Genesis 35:4 tn Heb “in their hand.”
113. Genesis 35:4 tn Or “the rings that were in the ears of the idols.” The third person plural suffix on the word בְּאָזְנֵיהֶם (b^eʾoznehem, “in their ears”) could refer to the members of Jacob’s household or the “gods” which they possessed. Most exegetes understand it to refer to the people, but Victor Hurowitz, “Who Lost an Earring? Genesis 35:4 Reconsidered,” CBQ 62 (2000): 28-32, argues that the earrings were in the ears of the idols.sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham (Genesis [WBC], 2:324) argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem. Whereas if the rings were in the ears of the idols, then getting rid of the idols while not keeping the rings (even for monetary value) emphasizes the extent of putting away the foreign gods and purifying themselves. N. Fox has suggested that ear rings in the idols related to the gods hearing prayers while ear rings in the people symbolized obedience (John Walton, Zondervan Illustrated Bible Backgrounds Commentary I, 119). If so, giving the earrings further symbolized the breaking of relationship with these false gods.
114. Genesis 35:4 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.
115. Genesis 35:4 tn Or “terebinth.”
116. Genesis 35:5 tn Heb “and they journeyed.”
117. Genesis 35:5 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”).
118. Genesis 35:6 tn Heb “and Jacob came to Luz which is in the land of Canaan—it is Bethel—he and all the people who were with him.”
119. Genesis 35:7 sn The name El Bethel means “God of Bethel.”
120. Genesis 35:7 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (ʾelohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
121. Genesis 35:8 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about 180 years old when she died.
122. Genesis 35:8 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.
123. Genesis 35:8 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.
124. Genesis 35:10 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.
125. Genesis 35:11 tn The name אֵל שַׁדַּי (ʾel shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “Sovereign God” in Gen 17:1.
126. Genesis 35:11 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.
127. Genesis 35:12 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain, but it has the sense “promised to give.”
128. Genesis 35:12 tn Heb “and to your offspring after you.”
129. Genesis 35:13 tn Heb “went up from upon him in the place.”
130. Genesis 35:14 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.
131. Genesis 35:14 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.
132. Genesis 35:15 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.
133. Genesis 35:15 tn The name Bethel means “house of God” in Hebrew.
134. Genesis 35:16 tn Heb “and there was still a stretch of the land to go to Ephrath.”
135. Genesis 35:16 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”
136. Genesis 35:17 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
137. Genesis 35:17 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
138. Genesis 35:18 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
139. Genesis 35:18 sn The name Ben Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
140. Genesis 35:18 tn The disjunctive clause is contrastive.sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and “son of my suffering” would not do (see the incident in 1 Chr 4:9-10), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, “The Night of Death,” HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means “son of the [or “my”] right hand.” The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, “sons of the south” (since the term “right hand” can also mean “south” in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, “The Birth of Benjamin,” JBL 75 (1956): 194-201.
141. Genesis 35:19 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.
142. Genesis 35:20 tn Heb “standing stone.”
143. Genesis 35:20 tn Or perhaps “it is known as” (cf. NEB).
144. Genesis 35:21 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.
145. Genesis 35:22 tn Heb “lay down with.” The verb שָׁכַב (shakhav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan—something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).
146. Genesis 35:27 tn This is an adverbial accusative of location.
147. Genesis 35:27 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
148. Genesis 35:27 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
149. Genesis 35:28 tn Heb “And the days of Isaac were 180 years.”
150. Genesis 35:29 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
151. Genesis 35:29 tn Heb “old and full of years.”