Kejadian 1:3
Konteks1:3 God said, 1 “Let there be 2 light.” 3 And there was light!
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 4 region and settled between Kadesh and Shur. While he lived as a temporary resident 5 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 6 to Abimelech in a dream at night and said to him, “You are as good as dead 7 because of the woman you have taken, for she is someone else’s wife.” 8
20:4 Now Abimelech had not gone near her. He said, “Lord, 9 would you really slaughter an innocent nation? 10 20:5 Did Abraham 11 not say to me, ‘She is my sister’? And she herself said, 12 ‘He is my brother.’ I have done this with a clear conscience 13 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 14 That is why I have kept you 15 from sinning against me and why 16 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 17 he is a prophet 18 and he will pray for you; thus you will live. 19 But if you don’t give her back, 20 know that you will surely die 21 along with all who belong to you.”
20:8 Early in the morning 22 Abimelech summoned 23 all his servants. When he told them about all these things, 24 they 25 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 26 You have done things to me that should not be done!” 27 20:10 Then Abimelech asked 28 Abraham, “What prompted you to do this thing?” 29
20:11 Abraham replied, “Because I thought, 30 ‘Surely no one fears God in this place. They will kill me because of 31 my wife.’ 20:12 What’s more, 32 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 33 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 34 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 35 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 36
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 37 to your ‘brother.’ 38 This is compensation for you so that you will stand vindicated before all who are with you.” 39
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 40 had caused infertility to strike every woman 41 in the household of Abimelech because he took 42 Sarah, Abraham’s wife.
Kejadian 1:30
Konteks1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give 43 every green plant for food.” It was so.
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 44 region and settled between Kadesh and Shur. While he lived as a temporary resident 45 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 46 to Abimelech in a dream at night and said to him, “You are as good as dead 47 because of the woman you have taken, for she is someone else’s wife.” 48
20:4 Now Abimelech had not gone near her. He said, “Lord, 49 would you really slaughter an innocent nation? 50 20:5 Did Abraham 51 not say to me, ‘She is my sister’? And she herself said, 52 ‘He is my brother.’ I have done this with a clear conscience 53 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 54 That is why I have kept you 55 from sinning against me and why 56 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 57 he is a prophet 58 and he will pray for you; thus you will live. 59 But if you don’t give her back, 60 know that you will surely die 61 along with all who belong to you.”
20:8 Early in the morning 62 Abimelech summoned 63 all his servants. When he told them about all these things, 64 they 65 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 66 You have done things to me that should not be done!” 67 20:10 Then Abimelech asked 68 Abraham, “What prompted you to do this thing?” 69
20:11 Abraham replied, “Because I thought, 70 ‘Surely no one fears God in this place. They will kill me because of 71 my wife.’ 20:12 What’s more, 72 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 73 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 74 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 75 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 76
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 77 to your ‘brother.’ 78 This is compensation for you so that you will stand vindicated before all who are with you.” 79
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 80 had caused infertility to strike every woman 81 in the household of Abimelech because he took 82 Sarah, Abraham’s wife.
Kejadian 1:12-14
Konteks1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. 1:13 There was evening, and there was morning, a third day.
1:14 God said, “Let there be lights 83 in the expanse 84 of the sky to separate the day from the night, and let them be signs 85 to indicate seasons and days and years,
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 86 region and settled between Kadesh and Shur. While he lived as a temporary resident 87 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 88 to Abimelech in a dream at night and said to him, “You are as good as dead 89 because of the woman you have taken, for she is someone else’s wife.” 90
20:4 Now Abimelech had not gone near her. He said, “Lord, 91 would you really slaughter an innocent nation? 92 20:5 Did Abraham 93 not say to me, ‘She is my sister’? And she herself said, 94 ‘He is my brother.’ I have done this with a clear conscience 95 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 96 That is why I have kept you 97 from sinning against me and why 98 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 99 he is a prophet 100 and he will pray for you; thus you will live. 101 But if you don’t give her back, 102 know that you will surely die 103 along with all who belong to you.”
20:8 Early in the morning 104 Abimelech summoned 105 all his servants. When he told them about all these things, 106 they 107 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 108 You have done things to me that should not be done!” 109 20:10 Then Abimelech asked 110 Abraham, “What prompted you to do this thing?” 111
20:11 Abraham replied, “Because I thought, 112 ‘Surely no one fears God in this place. They will kill me because of 113 my wife.’ 20:12 What’s more, 114 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 115 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 116 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 117 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 118
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 119 to your ‘brother.’ 120 This is compensation for you so that you will stand vindicated before all who are with you.” 121
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 122 had caused infertility to strike every woman 123 in the household of Abimelech because he took 124 Sarah, Abraham’s wife.
Kejadian 1:7
Konteks1:7 So God made the expanse and separated the water under the expanse from the water above it. 125 It was so. 126
[1:3] 1 tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.
[1:3] sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the
[1:3] 2 tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.
[1:3] 3 sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.
[20:1] 4 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 5 tn Heb “and he sojourned.”
[20:3] 7 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 8 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 9 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 10 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.
[20:5] 11 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 12 tn Heb “and she, even she.”
[20:5] 13 tn Heb “with the integrity of my heart.”
[20:6] 14 tn Heb “with the integrity of your heart.”
[20:6] 15 tn Heb “and I, even I, kept you.”
[20:7] 17 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 18 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 19 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 20 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 21 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 22 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 23 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 24 tn Heb “And he spoke all these things in their ears.”
[20:8] 25 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 26 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 27 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 28 tn Heb “And Abimelech said to.”
[20:10] 29 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 30 tn Heb “Because I said.”
[20:11] 31 tn Heb “over the matter of.”
[20:13] 33 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 34 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 35 tn Heb “took and gave.”
[20:15] 36 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 37 sn A thousand pieces [Heb “shekels”] 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 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 38 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. 11).
[20:16] 39 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 40 tn In the Hebrew text the clause begins with “because.”
[20:18] 41 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 42 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:30] 43 tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.
[20:1] 44 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 45 tn Heb “and he sojourned.”
[20:3] 47 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 48 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 49 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 50 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.
[20:5] 51 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 52 tn Heb “and she, even she.”
[20:5] 53 tn Heb “with the integrity of my heart.”
[20:6] 54 tn Heb “with the integrity of your heart.”
[20:6] 55 tn Heb “and I, even I, kept you.”
[20:7] 57 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 58 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 59 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 60 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 61 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 62 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 63 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 64 tn Heb “And he spoke all these things in their ears.”
[20:8] 65 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 66 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 67 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 68 tn Heb “And Abimelech said to.”
[20:10] 69 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 70 tn Heb “Because I said.”
[20:11] 71 tn Heb “over the matter of.”
[20:13] 73 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 74 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 75 tn Heb “took and gave.”
[20:15] 76 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 77 sn A thousand pieces [Heb “shekels”] 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 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 78 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. 11).
[20:16] 79 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 80 tn In the Hebrew text the clause begins with “because.”
[20:18] 81 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 82 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:14] 83 sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).
[1:14] 84 tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”
[1:14] 85 tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”
[1:14] sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.
[20:1] 86 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 87 tn Heb “and he sojourned.”
[20:3] 89 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 90 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 91 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 92 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.
[20:5] 93 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 94 tn Heb “and she, even she.”
[20:5] 95 tn Heb “with the integrity of my heart.”
[20:6] 96 tn Heb “with the integrity of your heart.”
[20:6] 97 tn Heb “and I, even I, kept you.”
[20:7] 99 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 100 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 101 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 102 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 103 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 104 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 105 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 106 tn Heb “And he spoke all these things in their ears.”
[20:8] 107 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 108 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 109 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 110 tn Heb “And Abimelech said to.”
[20:10] 111 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 112 tn Heb “Because I said.”
[20:11] 113 tn Heb “over the matter of.”
[20:12] 114 tn Heb “but also.”
[20:13] 115 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 116 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 117 tn Heb “took and gave.”
[20:15] 118 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 119 sn A thousand pieces [Heb “shekels”] 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 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 120 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. 11).
[20:16] 121 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 122 tn In the Hebrew text the clause begins with “because.”
[20:18] 123 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 124 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:7] 125 tn Heb “the expanse.”
[1:7] 126 tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.
