Kejadian 2:9
Konteks2:9 The Lord God made all kinds of trees grow from the soil, 1 every tree that was pleasing to look at 2 and good for food. (Now 3 the tree of life 4 and the tree of the knowledge of good and evil 5 were in the middle of the orchard.)
Kejadian 8:11
Konteks8:11 When 6 the dove returned to him in the evening, there was 7 a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.
Kejadian 15:13
Konteks15:13 Then the Lord said to Abram, “Know for certain 8 that your descendants will be strangers 9 in a foreign country. 10 They will be enslaved and oppressed 11 for four hundred years.
Kejadian 16:2
Konteks16:2 So Sarai said to Abram, “Since 12 the Lord has prevented me from having children, have sexual relations with 13 my servant. Perhaps I can have a family by her.” 14 Abram did what 15 Sarai told him.
Kejadian 16:5
Konteks16:5 Then Sarai said to Abram, “You have brought this wrong on me! 16 I allowed my servant to have sexual relations with you, 17 but when she realized 18 that she was pregnant, she despised me. 19 May the Lord judge between you and me!” 20
Kejadian 19:33
Konteks19:33 So that night they made their father drunk with wine, 21 and the older daughter 22 came and had sexual relations with her father. 23 But he was not aware that she had sexual relations with him and then got up. 24
Kejadian 19:35
Konteks19:35 So they made their father drunk 25 that night as well, and the younger one came and had sexual relations with him. 26 But he was not aware that she had sexual relations with him and then got up. 27
Kejadian 20:6-7
Konteks20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 28 That is why I have kept you 29 from sinning against me and why 30 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 31 he is a prophet 32 and he will pray for you; thus you will live. 33 But if you don’t give her back, 34 know that you will surely die 35 along with all who belong to you.”
Kejadian 22:12
Konteks22:12 “Do not harm the boy!” 36 the angel said. 37 “Do not do anything to him, for now I know 38 that you fear 39 God because you did not withhold your son, your only son, from me.”
Kejadian 24:49
Konteks24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 40
Kejadian 31:32
Konteks31:32 Whoever has taken your gods will be put to death! 41 In the presence of our relatives 42 identify whatever is yours and take it.” 43 (Now Jacob did not know that Rachel had stolen them.) 44
Kejadian 38:9
Konteks38:9 But Onan knew that the child 45 would not be considered his. 46 So whenever 47 he had sexual relations with 48 his brother’s wife, he withdrew prematurely 49 so as not to give his brother a descendant.
Kejadian 38:16
Konteks38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 50 (He did not realize 51 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 52
Kejadian 42:34
Konteks42:34 But bring your youngest brother back to me so I will know 53 that you are honest men and not spies. 54 Then I will give your brother back to you and you may move about freely in the land.’” 55
[2:9] 1 tn Heb “ground,” referring to the fertile soil.
[2:9] 2 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 3 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 4 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 5 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[8:11] 6 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.
[8:11] 7 tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.
[15:13] 8 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.
[15:13] 9 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.
[15:13] 10 tn Heb “in a land not theirs.”
[15:13] 11 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.
[16:2] 12 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 13 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 14 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 15 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:5] 16 tn Heb “my wrong is because of you.”
[16:5] 17 tn Heb “I placed my female servant in your bosom.”
[16:5] 19 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 20 tn Heb “me and you.”
[16:5] sn May the
[19:33] 21 tn Heb “drink wine.”
[19:33] 22 tn Heb “the firstborn.”
[19:33] 23 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
[19:33] 24 tn Heb “and he did not know when she lay down and when she arose.”
[19:35] 25 tn Heb “drink wine.”
[19:35] 26 tn Heb “lied down with him.”
[19:35] 27 tn Heb “And he did not know when she lied down and when she arose.”
[20:6] 28 tn Heb “with the integrity of your heart.”
[20:6] 29 tn Heb “and I, even I, kept you.”
[20:7] 31 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 32 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 33 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] 34 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 35 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[22:12] 36 tn Heb “Do not extend your hand toward the boy.”
[22:12] 37 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 38 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 39 sn In this context fear refers by metonymy to obedience that grows from faith.
[24:49] 40 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[31:32] 41 tn Heb “With whomever you find your gods, he will not live.”
[31:32] 43 tn Heb “recognize for yourself what is with me and take for yourself.”
[31:32] 44 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
[38:9] 46 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 47 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
[38:9] 48 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 49 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:16] 50 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 51 tn Heb “for he did not know that.”
[38:16] 52 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[42:34] 53 tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
[42:34] 54 tn Heb “that you are not spies, that you are honest men.”
[42:34] 55 sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.
