Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ¹  me some fruit ²  from the tree and I ate it.”

Kejadian 6:12

6:12 God saw the earth, and indeed ³  it was ruined, ⁴  for all living creatures ⁵  on the earth were sinful. ⁶ 

Kejadian 18:22

18:22 The two men turned ⁷  and headed ⁸  toward Sodom, but Abraham was still standing before the Lord. ⁹ 

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ¹⁰  would you really slaughter an innocent nation? ¹¹ 

Kejadian 27:21

27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ¹²  my son, and know for certain if you really are my son Esau.” ¹³ 

Kejadian 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ¹⁴  good-bye. You have acted foolishly!

Kejadian 34:8

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. ¹⁵  Please give her to him as his wife.

Kejadian 44:5

44:5 Doesn’t my master drink from this cup ¹⁶  and use it for divination? ¹⁷  You have done wrong!’” ¹⁸ 

Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

[3:12]  ¹ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ² tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[6:12]  ³ tn Or “God saw how corrupt the earth was.”

[6:12]  ⁴ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ⁵ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ⁶ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[18:22]  ⁷ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ⁸ tn Heb “went.”

[18:22]  ⁹ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[20:4]  ¹⁰ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ¹¹ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[27:21]  ¹² tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ¹³ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[31:28]  ¹⁴ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[34:8]  ¹⁵ 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).

[44:5]  ¹⁶ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ¹⁷ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ¹⁸ tn Heb “you have caused to be evil what you have done.”