Kejadian 1:1
Konteks1:1 In the beginning 1 God 2 created 3 the heavens and the earth. 4
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 5 region and settled between Kadesh and Shur. While he lived as a temporary resident 6 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 7 to Abimelech in a dream at night and said to him, “You are as good as dead 8 because of the woman you have taken, for she is someone else’s wife.” 9
20:4 Now Abimelech had not gone near her. He said, “Lord, 10 would you really slaughter an innocent nation? 11 20:5 Did Abraham 12 not say to me, ‘She is my sister’? And she herself said, 13 ‘He is my brother.’ I have done this with a clear conscience 14 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. 15 That is why I have kept you 16 from sinning against me and why 17 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 18 he is a prophet 19 and he will pray for you; thus you will live. 20 But if you don’t give her back, 21 know that you will surely die 22 along with all who belong to you.”
20:8 Early in the morning 23 Abimelech summoned 24 all his servants. When he told them about all these things, 25 they 26 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? 27 You have done things to me that should not be done!” 28 20:10 Then Abimelech asked 29 Abraham, “What prompted you to do this thing?” 30
20:11 Abraham replied, “Because I thought, 31 ‘Surely no one fears God in this place. They will kill me because of 32 my wife.’ 20:12 What’s more, 33 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 34 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 35 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 36 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.” 37
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 38 to your ‘brother.’ 39 This is compensation for you so that you will stand vindicated before all who are with you.” 40
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 41 had caused infertility to strike every woman 42 in the household of Abimelech because he took 43 Sarah, Abraham’s wife.
Kejadian 1:1
Konteks1:1 In the beginning 44 God 45 created 46 the heavens and the earth. 47
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 48 region and settled between Kadesh and Shur. While he lived as a temporary resident 49 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 50 to Abimelech in a dream at night and said to him, “You are as good as dead 51 because of the woman you have taken, for she is someone else’s wife.” 52
20:4 Now Abimelech had not gone near her. He said, “Lord, 53 would you really slaughter an innocent nation? 54 20:5 Did Abraham 55 not say to me, ‘She is my sister’? And she herself said, 56 ‘He is my brother.’ I have done this with a clear conscience 57 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. 58 That is why I have kept you 59 from sinning against me and why 60 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 61 he is a prophet 62 and he will pray for you; thus you will live. 63 But if you don’t give her back, 64 know that you will surely die 65 along with all who belong to you.”
20:8 Early in the morning 66 Abimelech summoned 67 all his servants. When he told them about all these things, 68 they 69 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? 70 You have done things to me that should not be done!” 71 20:10 Then Abimelech asked 72 Abraham, “What prompted you to do this thing?” 73
20:11 Abraham replied, “Because I thought, 74 ‘Surely no one fears God in this place. They will kill me because of 75 my wife.’ 20:12 What’s more, 76 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 77 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 78 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 79 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.” 80
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 81 to your ‘brother.’ 82 This is compensation for you so that you will stand vindicated before all who are with you.” 83
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 84 had caused infertility to strike every woman 85 in the household of Abimelech because he took 86 Sarah, Abraham’s wife.
Kejadian 1:1
Konteks1:1 In the beginning 87 God 88 created 89 the heavens and the earth. 90
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 91 region and settled between Kadesh and Shur. While he lived as a temporary resident 92 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 93 to Abimelech in a dream at night and said to him, “You are as good as dead 94 because of the woman you have taken, for she is someone else’s wife.” 95
20:4 Now Abimelech had not gone near her. He said, “Lord, 96 would you really slaughter an innocent nation? 97 20:5 Did Abraham 98 not say to me, ‘She is my sister’? And she herself said, 99 ‘He is my brother.’ I have done this with a clear conscience 100 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. 101 That is why I have kept you 102 from sinning against me and why 103 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 104 he is a prophet 105 and he will pray for you; thus you will live. 106 But if you don’t give her back, 107 know that you will surely die 108 along with all who belong to you.”
20:8 Early in the morning 109 Abimelech summoned 110 all his servants. When he told them about all these things, 111 they 112 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? 113 You have done things to me that should not be done!” 114 20:10 Then Abimelech asked 115 Abraham, “What prompted you to do this thing?” 116
20:11 Abraham replied, “Because I thought, 117 ‘Surely no one fears God in this place. They will kill me because of 118 my wife.’ 20:12 What’s more, 119 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 120 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 121 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 122 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.” 123
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 124 to your ‘brother.’ 125 This is compensation for you so that you will stand vindicated before all who are with you.” 126
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 127 had caused infertility to strike every woman 128 in the household of Abimelech because he took 129 Sarah, Abraham’s wife.
Kejadian 1:1
Konteks1:1 In the beginning 130 God 131 created 132 the heavens and the earth. 133
[1:1] 1 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 2 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 3 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 4 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[20:1] 5 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] 6 tn Heb “and he sojourned.”
[20:3] 8 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] 9 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 10 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 11 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] 12 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 13 tn Heb “and she, even she.”
[20:5] 14 tn Heb “with the integrity of my heart.”
[20:6] 15 tn Heb “with the integrity of your heart.”
[20:6] 16 tn Heb “and I, even I, kept you.”
[20:7] 18 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 19 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 20 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] 21 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 22 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 23 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 24 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 25 tn Heb “And he spoke all these things in their ears.”
[20:8] 26 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 27 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] 28 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 29 tn Heb “And Abimelech said to.”
[20:10] 30 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 31 tn Heb “Because I said.”
[20:11] 32 tn Heb “over the matter of.”
[20:13] 34 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] 35 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 36 tn Heb “took and gave.”
[20:15] 37 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 38 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] 39 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] 40 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] 41 tn In the Hebrew text the clause begins with “because.”
[20:18] 42 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] 43 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:1] 44 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 45 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 46 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 47 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[20:1] 48 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] 49 tn Heb “and he sojourned.”
[20:3] 51 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] 52 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 53 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 54 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] 55 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 56 tn Heb “and she, even she.”
[20:5] 57 tn Heb “with the integrity of my heart.”
[20:6] 58 tn Heb “with the integrity of your heart.”
[20:6] 59 tn Heb “and I, even I, kept you.”
[20:7] 61 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 62 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 63 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] 64 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 65 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 66 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 67 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 68 tn Heb “And he spoke all these things in their ears.”
[20:8] 69 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 70 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] 71 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 72 tn Heb “And Abimelech said to.”
[20:10] 73 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 74 tn Heb “Because I said.”
[20:11] 75 tn Heb “over the matter of.”
[20:13] 77 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] 78 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 79 tn Heb “took and gave.”
[20:15] 80 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 81 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] 82 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] 83 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] 84 tn In the Hebrew text the clause begins with “because.”
[20:18] 85 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] 86 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:1] 87 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 88 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 89 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 90 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[20:1] 91 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] 92 tn Heb “and he sojourned.”
[20:3] 94 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] 95 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 96 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 97 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] 98 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 99 tn Heb “and she, even she.”
[20:5] 100 tn Heb “with the integrity of my heart.”
[20:6] 101 tn Heb “with the integrity of your heart.”
[20:6] 102 tn Heb “and I, even I, kept you.”
[20:6] 103 tn Heb “therefore.”
[20:7] 104 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 105 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 106 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] 107 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 108 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 109 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 110 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 111 tn Heb “And he spoke all these things in their ears.”
[20:8] 112 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 113 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] 114 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 115 tn Heb “And Abimelech said to.”
[20:10] 116 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 117 tn Heb “Because I said.”
[20:11] 118 tn Heb “over the matter of.”
[20:12] 119 tn Heb “but also.”
[20:13] 120 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] 121 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 122 tn Heb “took and gave.”
[20:15] 123 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 124 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] 125 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] 126 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] 127 tn In the Hebrew text the clause begins with “because.”
[20:18] 128 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] 129 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[1:1] 130 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 131 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 132 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 133 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).