Kejadian 1:17
Konteks1:17 God placed the lights 1 in the expanse of the sky to shine on the earth,
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 2 region and settled between Kadesh and Shur. While he lived as a temporary resident 3 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 4 to Abimelech in a dream at night and said to him, “You are as good as dead 5 because of the woman you have taken, for she is someone else’s wife.” 6
20:4 Now Abimelech had not gone near her. He said, “Lord, 7 would you really slaughter an innocent nation? 8 20:5 Did Abraham 9 not say to me, ‘She is my sister’? And she herself said, 10 ‘He is my brother.’ I have done this with a clear conscience 11 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. 12 That is why I have kept you 13 from sinning against me and why 14 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 15 he is a prophet 16 and he will pray for you; thus you will live. 17 But if you don’t give her back, 18 know that you will surely die 19 along with all who belong to you.”
20:8 Early in the morning 20 Abimelech summoned 21 all his servants. When he told them about all these things, 22 they 23 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? 24 You have done things to me that should not be done!” 25 20:10 Then Abimelech asked 26 Abraham, “What prompted you to do this thing?” 27
20:11 Abraham replied, “Because I thought, 28 ‘Surely no one fears God in this place. They will kill me because of 29 my wife.’ 20:12 What’s more, 30 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 31 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 32 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 33 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.” 34
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 35 to your ‘brother.’ 36 This is compensation for you so that you will stand vindicated before all who are with you.” 37
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 38 had caused infertility to strike every woman 39 in the household of Abimelech because he took 40 Sarah, Abraham’s wife.
Kejadian 1:5
Konteks1:5 God called 41 the light “day” and the darkness 42 “night.” There was evening, and there was morning, marking the first day. 43
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 1:13
Konteks1:13 There was evening, and there was morning, a third day.
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 83 region and settled between Kadesh and Shur. While he lived as a temporary resident 84 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 85 to Abimelech in a dream at night and said to him, “You are as good as dead 86 because of the woman you have taken, for she is someone else’s wife.” 87
20:4 Now Abimelech had not gone near her. He said, “Lord, 88 would you really slaughter an innocent nation? 89 20:5 Did Abraham 90 not say to me, ‘She is my sister’? And she herself said, 91 ‘He is my brother.’ I have done this with a clear conscience 92 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. 93 That is why I have kept you 94 from sinning against me and why 95 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 96 he is a prophet 97 and he will pray for you; thus you will live. 98 But if you don’t give her back, 99 know that you will surely die 100 along with all who belong to you.”
20:8 Early in the morning 101 Abimelech summoned 102 all his servants. When he told them about all these things, 103 they 104 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? 105 You have done things to me that should not be done!” 106 20:10 Then Abimelech asked 107 Abraham, “What prompted you to do this thing?” 108
20:11 Abraham replied, “Because I thought, 109 ‘Surely no one fears God in this place. They will kill me because of 110 my wife.’ 20:12 What’s more, 111 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 112 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 113 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 114 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.” 115
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 116 to your ‘brother.’ 117 This is compensation for you so that you will stand vindicated before all who are with you.” 118
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 119 had caused infertility to strike every woman 120 in the household of Abimelech because he took 121 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 122 every green plant for food.” It was so.
[1:17] 1 tn Heb “them”; the referent (the lights mentioned in the preceding verses) has been specified in the translation for clarity.
[20:1] 2 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] 3 tn Heb “and he sojourned.”
[20:3] 5 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] 6 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 7 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 8 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] 9 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 10 tn Heb “and she, even she.”
[20:5] 11 tn Heb “with the integrity of my heart.”
[20:6] 12 tn Heb “with the integrity of your heart.”
[20:6] 13 tn Heb “and I, even I, kept you.”
[20:7] 15 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 16 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 17 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] 18 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 19 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 20 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 21 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 22 tn Heb “And he spoke all these things in their ears.”
[20:8] 23 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 24 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] 25 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 26 tn Heb “And Abimelech said to.”
[20:10] 27 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 28 tn Heb “Because I said.”
[20:11] 29 tn Heb “over the matter of.”
[20:13] 31 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] 32 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 33 tn Heb “took and gave.”
[20:15] 34 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 35 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] 36 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] 37 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] 38 tn In the Hebrew text the clause begins with “because.”
[20:18] 39 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] 40 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:5] 41 tn Heb “he called to,” meaning “he named.”
[1:5] sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.
[1:5] 42 tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.
[1:5] 43 tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”
[1:5] sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.
[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.
[20:1] 83 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] 84 tn Heb “and he sojourned.”
[20:3] 86 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] 87 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 88 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 89 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] 90 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 91 tn Heb “and she, even she.”
[20:5] 92 tn Heb “with the integrity of my heart.”
[20:6] 93 tn Heb “with the integrity of your heart.”
[20:6] 94 tn Heb “and I, even I, kept you.”
[20:7] 96 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 97 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 98 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] 99 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 100 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 101 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 102 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 103 tn Heb “And he spoke all these things in their ears.”
[20:8] 104 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 105 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] 106 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 107 tn Heb “And Abimelech said to.”
[20:10] 108 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 109 tn Heb “Because I said.”
[20:11] 110 tn Heb “over the matter of.”
[20:12] 111 tn Heb “but also.”
[20:13] 112 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] 113 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 114 tn Heb “took and gave.”
[20:15] 115 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 116 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] 117 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] 118 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] 119 tn In the Hebrew text the clause begins with “because.”
[20:18] 120 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] 121 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:30] 122 tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.
