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Kejadian 20:1-18

Konteks
Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev 1  region and settled between Kadesh and Shur. While he lived as a temporary resident 2  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 3  to Abimelech in a dream at night and said to him, “You are as good as dead 4  because of the woman you have taken, for she is someone else’s wife.” 5 

20:4 Now Abimelech had not gone near her. He said, “Lord, 6  would you really slaughter an innocent nation? 7  20:5 Did Abraham 8  not say to me, ‘She is my sister’? And she herself said, 9  ‘He is my brother.’ I have done this with a clear conscience 10  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. 11  That is why I have kept you 12  from sinning against me and why 13  I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 14  he is a prophet 15  and he will pray for you; thus you will live. 16  But if you don’t give her back, 17  know that you will surely die 18  along with all who belong to you.”

20:8 Early in the morning 19  Abimelech summoned 20  all his servants. When he told them about all these things, 21  they 22  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? 23  You have done things to me that should not be done!” 24  20:10 Then Abimelech asked 25  Abraham, “What prompted you to do this thing?” 26 

20:11 Abraham replied, “Because I thought, 27  ‘Surely no one fears God in this place. They will kill me because of 28  my wife.’ 20:12 What’s more, 29  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 30  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 31  Every place we go, say about me, “He is my brother.”’”

20:14 So Abimelech gave 32  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.” 33 

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 34  to your ‘brother.’ 35  This is compensation for you so that you will stand vindicated before all who are with you.” 36 

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 37  had caused infertility to strike every woman 38  in the household of Abimelech because he took 39  Sarah, Abraham’s wife.

Kejadian 20:1-18

Konteks
Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev 40  region and settled between Kadesh and Shur. While he lived as a temporary resident 41  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 42  to Abimelech in a dream at night and said to him, “You are as good as dead 43  because of the woman you have taken, for she is someone else’s wife.” 44 

20:4 Now Abimelech had not gone near her. He said, “Lord, 45  would you really slaughter an innocent nation? 46  20:5 Did Abraham 47  not say to me, ‘She is my sister’? And she herself said, 48  ‘He is my brother.’ I have done this with a clear conscience 49  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. 50  That is why I have kept you 51  from sinning against me and why 52  I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 53  he is a prophet 54  and he will pray for you; thus you will live. 55  But if you don’t give her back, 56  know that you will surely die 57  along with all who belong to you.”

20:8 Early in the morning 58  Abimelech summoned 59  all his servants. When he told them about all these things, 60  they 61  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? 62  You have done things to me that should not be done!” 63  20:10 Then Abimelech asked 64  Abraham, “What prompted you to do this thing?” 65 

20:11 Abraham replied, “Because I thought, 66  ‘Surely no one fears God in this place. They will kill me because of 67  my wife.’ 20:12 What’s more, 68  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 69  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 70  Every place we go, say about me, “He is my brother.”’”

20:14 So Abimelech gave 71  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.” 72 

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 73  to your ‘brother.’ 74  This is compensation for you so that you will stand vindicated before all who are with you.” 75 

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 76  had caused infertility to strike every woman 77  in the household of Abimelech because he took 78  Sarah, Abraham’s wife.

Kejadian 1:22

Konteks
1:22 God blessed them 79  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” 80 

Kejadian 1:26

Konteks

1:26 Then God said, “Let us make 81 

humankind 82  in our image, after our likeness, 83  so they may rule 84  over the fish of the sea and the birds of the air, over the cattle, and over all the earth, 85  and over all the creatures that move 86  on the earth.”

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[20:1]  1 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]  2 tn Heb “and he sojourned.”

[20:3]  3 tn Heb “came.”

[20:3]  4 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]  5 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:4]  6 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  7 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]  8 tn Heb “he”; the referent has been specified in the translation for clarity.

[20:5]  9 tn Heb “and she, even she.”

[20:5]  10 tn Heb “with the integrity of my heart.”

[20:6]  11 tn Heb “with the integrity of your heart.”

[20:6]  12 tn Heb “and I, even I, kept you.”

[20:6]  13 tn Heb “therefore.”

[20:7]  14 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  15 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  16 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]  17 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  18 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:8]  19 tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  20 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  21 tn Heb “And he spoke all these things in their ears.”

[20:8]  22 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[20:9]  23 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]  24 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  25 tn Heb “And Abimelech said to.”

[20:10]  26 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[20:11]  27 tn Heb “Because I said.”

[20:11]  28 tn Heb “over the matter of.”

[20:12]  29 tn Heb “but also.”

[20:13]  30 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]  31 tn Heb “This is your loyal deed which you can do for me.”

[20:14]  32 tn Heb “took and gave.”

[20:15]  33 tn Heb “In the [place that is] good in your eyes live!”

[20:16]  34 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]  35 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]  36 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]  37 tn In the Hebrew text the clause begins with “because.”

[20:18]  38 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[20:1]  40 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]  41 tn Heb “and he sojourned.”

[20:3]  42 tn Heb “came.”

[20:3]  43 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]  44 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:4]  45 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  46 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]  47 tn Heb “he”; the referent has been specified in the translation for clarity.

[20:5]  48 tn Heb “and she, even she.”

[20:5]  49 tn Heb “with the integrity of my heart.”

[20:6]  50 tn Heb “with the integrity of your heart.”

[20:6]  51 tn Heb “and I, even I, kept you.”

[20:6]  52 tn Heb “therefore.”

[20:7]  53 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  54 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  55 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]  56 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  57 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:8]  58 tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  59 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  60 tn Heb “And he spoke all these things in their ears.”

[20:8]  61 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[20:9]  62 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]  63 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  64 tn Heb “And Abimelech said to.”

[20:10]  65 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[20:11]  66 tn Heb “Because I said.”

[20:11]  67 tn Heb “over the matter of.”

[20:12]  68 tn Heb “but also.”

[20:13]  69 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]  70 tn Heb “This is your loyal deed which you can do for me.”

[20:14]  71 tn Heb “took and gave.”

[20:15]  72 tn Heb “In the [place that is] good in your eyes live!”

[20:16]  73 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]  74 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]  75 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]  76 tn In the Hebrew text the clause begins with “because.”

[20:18]  77 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  78 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[1:22]  79 tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  80 sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[1:26]  81 sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; Isa 6:1-8). (The most well-known members of this court are God’s messengers, or angels. In Gen 3:5 the serpent may refer to this group as “gods/divine beings.” See the note on the word “evil” in 3:5.) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7), but he himself is the one who does the actual creative work (v. 27). Of course, this view does assume that the members of the heavenly court possess the divine “image” in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.

[1:26]  82 tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.

[1:26]  83 tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

[1:26]  sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it “according to the pattern” he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations.

[1:26]  84 tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.

[1:26]  85 tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).

[1:26]  86 tn Heb “creep” (also in v. 28).



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