Kejadian 29:12

29:12 When Jacob explained ¹  to Rachel that he was a relative of her father ²  and the son of Rebekah, she ran and told her father.

Kejadian 29:15

29:15 Then Laban said to Jacob, “Should you work ³  for me for nothing because you are my relative? ⁴  Tell me what your wages should be.”

Kejadian 2:23

2:23 Then the man said,

“This one at last ⁵  is bone of my bones

and flesh of my flesh;

this one will be called ⁶  ‘woman,’

for she was taken out of ⁷  man.” ⁸ 

Kejadian 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁹ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹⁰ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹¹ 

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 19:12-13

19:12 So Michal lowered David through the window, and he ran away and escaped.

19:13 Then Michal took a household idol ¹²  and put it on the bed. She put a quilt ¹³  made of goat’s hair over its head ¹⁴  and then covered the idol with a garment.

Mikha 7:5

7:5 Do not rely on a friend;

do not trust a companion!

Don’t even share secrets with the one who lies in your arms! ¹⁵ 

Efesus 5:30

5:30 for we are members of his body. ¹⁶ 

[29:12]  ¹ tn Heb “declared.”

[29:12]  ² tn Heb “that he [was] the brother of her father.”

[29:15]  ³ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ⁴ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[2:23]  ⁵ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

[2:23]  ⁶ tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

[2:23]  sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

[2:23]  ⁷ tn Or “from” (but see v. 22).

[2:23]  ⁸ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

[13:8]  ⁹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[1:2]  ¹⁰ tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ¹¹ tn Grk “may mercy and peace and love be multiplied to you.”

[19:13]  ¹² tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.

[19:13]  ¹³ tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”

[19:13]  ¹⁴ tn Heb “at the place of its head.”

[7:5]  ¹⁵ tn Heb “from the one who lies in your arms, guard the doors of your mouth.”

[5:30]  ¹⁶ tc Most Western witnesses, as well as the majority of Byzantine mss and a few others (א² D F G Ψ 0278 0285^vid Ï lat), add the following words to the end of the verse: ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ (ek th" sarko" autou kai ek twn ostewn autou, “of his body and of his bones”). This is a (slightly modified) quotation from Gen 2:23a (LXX). The Alexandrian text is solidly behind the shorter reading (Ì⁴⁶ א* A B 048 33 81 1739* 1881 pc). Although it is possible that an early scribe’s eye skipped over the final αὐτοῦ, there is a much greater likelihood that a scribe added the Genesis quotation in order to fill out and make explicit the author’s incomplete reference to Gen 2:23. Further, on intrinsic grounds, it seems unlikely that the author would refer to the physical nature of creation when speaking of the “body of Christ” which is spiritual or mystical. Hence, as is often the case with OT quotations, the scribal clarification missed the point the author was making; the shorter reading stands as original.