Kejadian 6:3
Konteks6:3 So the Lord said, “My spirit will not remain in 1 humankind indefinitely, 2 since 3 they 4 are mortal. 5 They 6 will remain for 120 more years.” 7
Kejadian 13:18
Konteks13:18 So Abram moved his tents and went to live 8 by the oaks 9 of Mamre in Hebron, and he built an altar to the Lord there.
Kejadian 16:12
Konteks16:12 He will be a wild donkey 10 of a man.
He will be hostile to everyone, 11
and everyone will be hostile to him. 12
He will live away from 13 his brothers.”
Kejadian 19:17
Konteks19:17 When they had brought them outside, they 14 said, “Run 15 for your lives! Don’t look 16 behind you or stop anywhere in the valley! 17 Escape to the mountains or you will be destroyed!”
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 18 region and settled between Kadesh and Shur. While he lived as a temporary resident 19 in Gerar,
Kejadian 32:4
Konteks32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant 20 Jacob says: I have been staying with Laban until now.
Kejadian 35:1
Konteks35:1 Then God said to Jacob, “Go up at once 21 to Bethel 22 and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 23
Kejadian 35:22
Konteks35:22 While Israel was living in that land, Reuben had sexual relations with 24 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
Kejadian 38:21
Konteks38:21 He asked the men who were there, 25 “Where is the cult prostitute 26 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”
[6:3] 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 3 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 4 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 6 tn See the note on “they” earlier in this verse.
[6:3] 7 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[13:18] 8 tn Heb “he came and lived.”
[16:12] 10 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 11 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 12 tn Heb “And the hand of everyone will be against him.”
[16:12] 13 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[19:17] 14 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 16 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
[19:17] 17 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[20:1] 18 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] 19 tn Heb “and he sojourned.”
[32:4] 20 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.
[35:1] 21 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
[35:1] 22 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:1] 23 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
[35:22] 24 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
[35:22] sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).
[38:21] 25 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 26 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
