Kejadian 13:18

13:18 So Abram moved his tents and went to live ¹  by the oaks ²  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 14:13

14:13 A fugitive ³  came and told Abram the Hebrew. ⁴  Now Abram was living by the oaks ⁵  of Mamre the Amorite, the brother ⁶  of Eshcol and Aner. (All these were allied by treaty ⁷  with Abram.) ⁸ 

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁹  by the oaks ¹⁰  of Mamre while ¹¹  he was sitting at the entrance ¹²  to his tent during the hottest time of the day.

Kejadian 23:2

23:2 Then she ¹³  died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. ¹⁴ 

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Yosua 14:12-15

14:12 Now, assign me this hill country which the Lord promised me at that time! No doubt you heard at that time that the Anakites live there in large, fortified cities. ¹⁵  But, assuming the Lord is with me, I will conquer ¹⁶  them, as the Lord promised.” 14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. ¹⁷  14:14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day ¹⁸  because he remained loyal to the Lord God of Israel. 14:15 (Hebron used to be called Kiriath Arba. Arba was a famous Anakite. ¹⁹ ) Then the land was free of war.

Yosua 15:13

15:13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.) ²⁰ 

Yosua 21:11

21:11 They assigned them Kiriath Arba (Arba was the father of Anak), that is, Hebron, in the hill country of Judah, along with its surrounding grazing areas.

Yosua 21:2

21:2 in Shiloh in the land of Canaan and said, “The Lord told Moses to assign us cities in which to live along with the grazing areas for our cattle.”

1 Samuel 2:1

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, ²¹ 

“My heart rejoices in the Lord;

my horn ²²  is exalted high because of the Lord.

I loudly denounce ²³  my enemies,

for I am happy that you delivered me. ²⁴ 

1 Samuel 2:3

2:3 Don’t keep speaking so arrogantly, ²⁵ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ²⁶  evaluates what people do.

1 Samuel 2:11

2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of ²⁷  Eli the priest.

1 Samuel 2:2

2:2 No one is holy ²⁸  like the Lord!

There is no one other than you!

There is no rock ²⁹  like our God!

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

1 Samuel 5:3

5:3 When the residents of Ashdod got up early the next day, ³⁰  Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place.

1 Samuel 5:5

5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

[13:18]  ¹ tn Heb “he came and lived.”

[13:18]  ² tn Or “terebinths.”

[14:13]  ³ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ⁴ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ⁵ tn Or “terebinths.”

[14:13]  ⁶ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ⁷ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ⁸ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[18:1]  ⁹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ¹⁰ tn Or “terebinths.”

[18:1]  ¹¹ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ¹² tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[23:2]  ¹³ tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.

[23:2]  ¹⁴ sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD³ 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).

[14:12]  ¹⁵ tn Heb “are there and large, fortified cities.”

[14:12]  ¹⁶ tn Or “will dispossess.”

[14:13]  ¹⁷ tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”

[14:14]  ¹⁸ tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”

[14:15]  ¹⁹ tn Heb “And he was the great man among the Anakites.”

[15:13]  ²⁰ tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.”

[2:1]  ²¹ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

[2:1]  ²² sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

[2:1]  ²³ tn Heb “my mouth opens wide against.”

[2:1]  ²⁴ tn Heb “for I rejoice in your deliverance.”

[2:3]  ²⁵ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ²⁶ tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[2:11]  ²⁷ tn Heb “with [or “before”] the face of.”

[2:2]  ²⁸ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ²⁹ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[5:3]  ³⁰ tc The LXX adds “they entered the temple of Dagon and saw.”