Kejadian 20:1-18
Konteks20:1 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 6:1
Konteks6:1 When humankind 40 began to multiply on the face of the earth, and daughters were born 41 to them, 42
Ayub 9:16
Konteks9:16 If I summoned him, and he answered me, 43
I would not believe 44
that he would be listening to my voice –
Mazmur 78:11-22
Konteks78:11 They forgot what he had done, 45
the amazing things he had shown them.
78:12 He did amazing things in the sight of their ancestors,
in the land of Egypt, in the region of Zoan. 46
78:13 He divided the sea and led them across it;
he made the water stand in a heap.
78:14 He led them with a cloud by day,
and with the light of a fire all night long.
78:15 He broke open rocks in the wilderness,
and gave them enough water to fill the depths of the sea. 47
78:16 He caused streams to flow from the rock,
and made the water flow like rivers.
78:17 Yet they continued to sin against him,
and rebelled against the sovereign One 48 in the desert.
78:18 They willfully challenged God 49
by asking for food to satisfy their appetite.
78:19 They insulted God, saying, 50
“Is God really able to give us food 51 in the wilderness?
78:20 Yes, 52 he struck a rock and water flowed out,
streams gushed forth.
But can he also give us food?
Will he provide meat for his people?”
78:21 When 53 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 54 against Israel,
78:22 because they did not have faith in God,
and did not trust his ability to deliver them. 55
Mazmur 78:32
Konteks78:32 Despite all this, they continued to sin,
and did not trust him to do amazing things. 56
Mazmur 95:8-10
Konteks95:8 He says, 57 “Do not be stubborn like they were at Meribah, 58
like they were that day at Massah 59 in the wilderness, 60
95:9 where your ancestors challenged my authority, 61
and tried my patience, even though they had seen my work.
95:10 For forty years I was continually disgusted 62 with that generation,
and I said, ‘These people desire to go astray; 63
they do not obey my commands.’ 64
Mazmur 106:21-24
Konteks106:21 They rejected 65 the God who delivered them,
the one who performed great deeds in Egypt,
106:22 amazing feats in the land of Ham,
mighty 66 acts by the Red Sea.
106:23 He threatened 67 to destroy them,
but 68 Moses, his chosen one, interceded with him 69
and turned back his destructive anger. 70
106:24 They rejected the fruitful land; 71
they did not believe his promise. 72
Matius 16:1-4
Konteks16:1 Now when the Pharisees 73 and Sadducees 74 came to test Jesus, 75 they asked him to show them a sign from heaven. 76 16:2 He 77 said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ 78 You know how to judge correctly the appearance of the sky, 79 but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 80 he left them and went away.
Matius 27:42
Konteks27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 81 now from the cross, we will believe in him!
Lukas 24:25
Konteks24:25 So 82 he said to them, “You 83 foolish people 84 – how slow of heart 85 to believe 86 all that the prophets have spoken!
Lukas 24:39-41
Konteks24:39 Look at my hands and my feet; it’s me! 87 Touch me and see; a ghost 88 does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. 89 24:41 And while they still could not believe it 90 (because of their joy) and were amazed, 91 he said to them, “Do you have anything here to eat?” 92
Ibrani 3:12
Konteks3:12 See to it, 93 brothers and sisters, 94 that none of you has 95 an evil, unbelieving heart that forsakes 96 the living God. 97
Ibrani 3:18--4:2
Konteks3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So 98 we see that they could not enter because of unbelief.
4:1 Therefore we must be wary 99 that, while the promise of entering his rest remains open, none of you may seem to have come short of it. 4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in 100 with those who heard it in faith. 101
Ibrani 10:38-39
Konteks10:38 But my righteous one will live by faith, and if he shrinks back, I 102 take no pleasure in him. 103 10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. 104
[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] 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.”
[20:7] 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.”
[20:13] 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
[20:18] 39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[6:1] 40 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 41 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 42 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[9:16] 43 sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”
[9:16] 44 tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.
[78:11] 45 tn Heb “his deeds.”
[78:12] 46 sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).
[78:15] 47 tn Heb “and caused them to drink, like the depths, abundantly.”
[78:17] 48 tn Heb “rebelling [against] the Most High.”
[78:18] 49 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.
[78:19] 50 tn Heb “they spoke against God, they said.”
[78:19] 51 tn Heb “to arrange a table [for food].”
[78:21] 53 tn Heb “therefore.”
[78:21] 54 tn Heb “and also anger went up.”
[78:22] 55 tn Heb “and they did not trust his deliverance.”
[78:32] 56 tn Heb “and did not believe in his amazing deeds.”
[95:8] 57 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
[95:8] 58 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[95:8] 59 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
[95:8] 60 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
[95:9] 61 tn Heb “where your fathers tested me.”
[95:10] 62 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
[95:10] 63 tn Heb “a people, wanderers of heart [are] they.”
[95:10] 64 tn Heb “and they do not know my ways.” In this context the
[106:22] 66 tn Or “awe-inspiring.”
[106:23] 67 tn Heb “and he said.”
[106:23] 68 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 69 tn Heb “stood in the gap before him.”
[106:23] 70 tn Heb “to turn back his anger from destroying.”
[106:23] sn Verses 19-23 describe the events of Exod 32:1-35.
[106:24] 71 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
[106:24] 72 tn Heb “his word.”
[16:1] 73 sn See the note on Pharisees in 3:7.
[16:1] 74 sn See the note on Sadducees in 3:7.
[16:1] 75 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 76 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[16:2] 77 tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.
[16:3] 78 tn Or “red and gloomy” (L&N 14.56).
[16:3] 79 tn Grk “The face of the sky you know how to discern.”
[16:4] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:42] 81 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[24:25] 82 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 83 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 84 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 85 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 86 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:39] 87 tn Grk “that it is I myself.”
[24:39] 88 tn See tc note on “ghost” in v. 37.
[24:40] 89 tc Some Western
[24:41] 90 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
[24:41] 91 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
[24:41] 92 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
[3:12] 94 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:12] 95 tn Grk “that there not be in any of you.”
[3:12] 96 tn Or “deserts,” “rebels against.”
[3:12] 97 tn Grk “in forsaking the living God.”
[3:19] 98 tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.
[4:1] 99 tn Grk “let us fear.”
[4:2] 100 tn Or “they were not united.”
[4:2] 101 tc A few
[10:38] 103 sn A quotation from Hab 2:4.
[10:39] 104 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”
