Kejadian 3:1
Konteks3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7
Kejadian 23:1-20
Konteks23:1 Sarah lived 127 years. 8 23:2 Then she 9 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 10
23:3 Then Abraham got up from mourning his dead wife 11 and said to the sons of Heth, 12 23:4 “I am a temporary settler 13 among you. Grant 14 me ownership 15 of a burial site among you so that I may 16 bury my dead.” 17
23:5 The sons of Heth answered Abraham, 18 23:6 “Listen, sir, 19 you are a mighty prince 20 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 21 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 22 the sons of Heth. 23:8 Then he said to them, “If you agree 23 that I may bury my dead, 24 then hear me out. 25 Ask 26 Ephron the son of Zohar 23:9 if he will sell 27 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 28 for the full price, 29 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 30 replied to Abraham in the hearing 31 of the sons of Heth – before all who entered the gate 32 of his city – 23:11 “No, my lord! Hear me out. I sell 33 you both the field and the cave that is in it. 34 In the presence of my people 35 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 36 to you the price 37 of the field. Take it from me so that I may 38 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 39 400 pieces of silver, 40 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 41 and weighed 42 out for him 43 the price 44 that Ephron had quoted 45 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 46
23:17 So Abraham secured 47 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 48
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. 23:20 So Abraham secured the field and the cave that was in it as a burial site 49 from the sons of Heth.
[3:1] 1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
[3:1] 2 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
[3:1] 3 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
[3:1] sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
[3:1] 4 tn Heb “animals of the field.”
[3:1] 5 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
[3:1] 6 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 7 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
[23:1] 8 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:2] 9 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 10 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).
[23:3] 11 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 12 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[23:4] 13 tn Heb “a resident alien and a settler.”
[23:4] 14 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
[23:4] 16 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 17 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:5] 18 tn Heb “answered Abraham saying to him.”
[23:6] 19 tn Heb “Hear us, my lord.”
[23:6] 20 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
[23:6] 21 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 22 tn Heb “to the people of the land” (also in v. 12).
[23:8] 23 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
[23:8] 24 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:8] 26 tn Heb “intercede for me with.”
[23:9] 27 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 28 tn Heb “in your presence.”
[23:10] 30 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 31 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 32 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[23:11] 33 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
[23:11] 34 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
[23:11] 35 tn Heb “in the presence of the sons of my people.”
[23:13] 38 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 39 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 40 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 41 tn Heb “listened to Ephron.”
[23:16] 42 tn Heb “and Abraham weighed out.”
[23:16] 43 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 45 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 46 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
[23:17] 47 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
[23:18] 48 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:18] sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.
