Kejadian 6:12

6:12 God saw the earth, and indeed ¹  it was ruined, ²  for all living creatures ³  on the earth were sinful. ⁴ 

Kejadian 23:15

23:15 “Hear me, my lord. The land is worth ⁵  400 pieces of silver, ⁶  but what is that between me and you? So bury your dead.”

Kejadian 24:25

24:25 We have plenty of straw and feed,” she added, ⁷  “and room for you ⁸  to spend the night.”

Kejadian 24:58

24:58 So they called Rebekah and asked her, “Do you want ⁹  to go with this man?” She replied, “I want to go.”

Kejadian 35:12

35:12 The land I gave ¹⁰  to Abraham and Isaac I will give to you. To your descendants ¹¹  I will also give this land.”

Kejadian 37:33

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ¹²  Joseph has surely been torn to pieces!”

[6:12]  ¹ tn Or “God saw how corrupt the earth was.”

[6:12]  ² tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ³ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ⁴ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[23:15]  ⁵ tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ⁶ sn Four hundred pieces 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 4.6 kilograms, or 160 ounces (about 10 pounds).

[24:25]  ⁷ tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ⁸ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[24:58]  ⁹ tn The imperfect verbal form here has a modal nuance, expressing desire.

[35:12]  ¹⁰ tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain; but it has the sense “promised to give.”

[35:12]  ¹¹ tn Heb “and to your offspring after you.”

[37:33]  ¹² sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.