Kejadian 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ¹  in the orchard at the breezy time ²  of the day, and they hid ³  from the Lord God among the trees of the orchard.

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ⁴  and the name of Nahor’s wife was Milcah; ⁵  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 19:17

19:17 When they had brought them outside, they ⁶  said, “Run ⁷  for your lives! Don’t look ⁸  behind you or stop anywhere in the valley! ⁹  Escape to the mountains or you will be destroyed!”

Kejadian 19:35

19:35 So they made their father drunk ¹⁰  that night as well, and the younger one came and had sexual relations with him. ¹¹  But he was not aware that she had sexual relations with him and then got up. ¹² 

Kejadian 20:16-17

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ¹³  to your ‘brother.’ ¹⁴  This is compensation for you so that you will stand vindicated before all who are with you.” ¹⁵ 

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.

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ¹⁶  also has borne children to your brother Nahor –

Kejadian 24:22

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ¹⁷  and two gold bracelets weighing ten shekels ¹⁸  and gave them to her. ¹⁹ 

Kejadian 26:34

26:34 When ²⁰  Esau was forty years old, ²¹  he married ²²  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite.

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²³  he gave me this one too.” So she named him Simeon. ²⁴ 

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ²⁵  Then I’ll depart, ²⁶  because you know how hard I’ve worked for you.” ²⁷ 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ²⁸  that God is witness to your actions.” ²⁹ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ³⁰  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ³¹ 

Kejadian 36:24

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ³²  in the wilderness as he pastured the donkeys of his father Zibeon).

Kejadian 40:8

40:8 They told him, “We both had dreams, ³³  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ³⁴  to me.”

Kejadian 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this ³⁵  to the diviner-priests, but no one could tell me its meaning.” ³⁶ 

Kejadian 44:28

44:28 The first disappeared ³⁷  and I said, “He has surely been torn to pieces.” I have not seen him since.

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ³⁸ 

all my life long to this day,

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ³⁹ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

[3:8]  ¹ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ² tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ³ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[11:29]  ⁴ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ⁵ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[19:17]  ⁶ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ⁷ tn Heb “escape.”

[19:17]  ⁸ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ⁹ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:35]  ¹⁰ tn Heb “drink wine.”

[19:35]  ¹¹ tn Heb “lied down with him.”

[19:35]  ¹² tn Heb “And he did not know when she lied down and when she arose.”

[20:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[22:20]  ¹⁶ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[24:22]  ¹⁷ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ¹⁸ sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

[24:22]  ¹⁹ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[26:34]  ²⁰ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ²¹ tn Heb “the son of forty years.”

[26:34]  ²² tn Heb “took as a wife.”

[29:33]  ²³ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ²⁴ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[30:26]  ²⁵ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ²⁶ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ²⁷ tn Heb “for you, you know my service [with] which I have served you.”

[31:50]  ²⁸ tn Heb “see.”

[31:50]  ²⁹ tn Heb “between me and you.”

[31:53]  ³⁰ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ³¹ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[36:24]  ³² tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[40:8]  ³³ tn Heb “a dream we dreamed.”

[40:8]  ³⁴ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[41:24]  ³⁵ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ³⁶ tn Heb “and there was no one telling me.”

[44:28]  ³⁷ tn Heb “went forth from me.”

[48:15]  ³⁸ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[49:6]  ³⁹ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.