Kejadian 23:1-20

The Death of Sarah

23:1 Sarah lived 127 years. ¹  23:2 Then she ²  died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. ³ 

23:3 Then Abraham got up from mourning his dead wife ⁴  and said to the sons of Heth, ⁵  23:4 “I am a temporary settler ⁶  among you. Grant ⁷  me ownership ⁸  of a burial site among you so that I may ⁹  bury my dead.” ¹⁰ 

23:5 The sons of Heth answered Abraham, ¹¹  23:6 “Listen, sir, ¹²  you are a mighty prince ¹³  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ¹⁴  from burying your dead.”

23:7 Abraham got up and bowed down to the local people, ¹⁵  the sons of Heth. 23:8 Then he said to them, “If you agree ¹⁶  that I may bury my dead, ¹⁷  then hear me out. ¹⁸  Ask ¹⁹  Ephron the son of Zohar 23:9 if he will sell ²⁰  me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly ²¹  for the full price, ²²  so that I may own it as a burial site.”

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ²³  replied to Abraham in the hearing ²⁴  of the sons of Heth – before all who entered the gate ²⁵  of his city – 23:11 “No, my lord! Hear me out. I sell ²⁶  you both the field and the cave that is in it. ²⁷  In the presence of my people ²⁸  I sell it to you. Bury your dead.”

23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ²⁹  to you the price ³⁰  of the field. Take it from me so that I may ³¹  bury my dead there.”

23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth ³²  400 pieces of silver, ³³  but what is that between me and you? So bury your dead.”

23:16 So Abraham agreed to Ephron’s price ³⁴  and weighed ³⁵  out for him ³⁶  the price ³⁷  that Ephron had quoted ³⁸  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ³⁹ 

23:17 So Abraham secured ⁴⁰  Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. ⁴¹ 

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site ⁴²  from the sons of Heth.

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁴³  began to multiply on the face of the earth, and daughters were born ⁴⁴  to them, ⁴⁵ 

Kejadian 14:20

14:20 Worthy of praise is ⁴⁶  the Most High God,

who delivered ⁴⁷  your enemies into your hand.”

Abram gave Melchizedek ⁴⁸  a tenth of everything.

Kejadian 15:4

15:4 But look, ⁴⁹  the word of the Lord came to him: “This man ⁵⁰  will not be your heir, ⁵¹  but instead ⁵²  a son ⁵³  who comes from your own body will be ⁵⁴  your heir.” ⁵⁵ 

Roma 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ⁵⁶  the Spirit is your life ⁵⁷  because of righteousness.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁵⁸ 

Kolose 1:1

Salutation

1:1 From Paul, ⁵⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁶⁰  in the saints’ ⁶¹  inheritance in the light.

Galatia 2:20

2:20 I have been crucified with Christ, ⁶²  and it is no longer I who live, but Christ lives in me. So ⁶³  the life I now live in the body, ⁶⁴  I live because of the faithfulness of the Son of God, ⁶⁵  who loved me and gave himself for me.

Efesus 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Kolose 1:27

1:27 God wanted to make known to them the glorious ⁶⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁶⁷  or free, but Christ is all and in all.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Yohanes 3:24

3:24 (For John had not yet been thrown into prison.) ⁶⁸ 

Yohanes 4:13-14

4:13 Jesus replied, ⁶⁹  “Everyone who drinks some of this water will be thirsty ⁷⁰  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁷¹  but the water that I will give him will become in him a fountain ⁷²  of water springing up ⁷³  to eternal life.”

[23:1]  ¹ tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”

[23:2]  ² tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.

[23:2]  ³ sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD³ 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).

[23:3]  ⁴ tn Heb “And Abraham arose from upon the face of his dead.”

[23:3]  ⁵ tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[23:4]  ⁶ tn Heb “a resident alien and a settler.”

[23:4]  ⁷ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

[23:4]  ⁸ tn Or “possession.”

[23:4]  ⁹ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ¹⁰ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:5]  ¹¹ tn Heb “answered Abraham saying to him.”

[23:6]  ¹² tn Heb “Hear us, my lord.”

[23:6]  ¹³ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ¹⁴ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[23:7]  ¹⁵ tn Heb “to the people of the land” (also in v. 12).

[23:8]  ¹⁶ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ¹⁷ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ¹⁸ tn Or “hear me.”

[23:8]  ¹⁹ tn Heb “intercede for me with.”

[23:9]  ²⁰ tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.

[23:9]  ²¹ tn Heb “in your presence.”

[23:9]  ²² tn Heb “silver.”

[23:10]  ²³ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ²⁴ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ²⁵ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[23:11]  ²⁶ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ²⁷ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ²⁸ tn Heb “in the presence of the sons of my people.”

[23:13]  ²⁹ tn Heb “give.”

[23:13]  ³⁰ tn Heb “silver.”

[23:13]  ³¹ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[23:15]  ³² tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ³³ 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).

[23:16]  ³⁴ tn Heb “listened to Ephron.”

[23:16]  ³⁵ tn Heb “and Abraham weighed out.”

[23:16]  ³⁶ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ³⁷ tn Heb “silver.”

[23:16]  ³⁸ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ³⁹ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[23:17]  ⁴⁰ tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.

[23:18]  ⁴¹ tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.

[23:18]  sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.

[23:20]  ⁴² tn Heb “possession of a grave.”

[6:1]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[14:20]  ⁴⁶ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁴⁷ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ⁴⁸ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[15:4]  ⁴⁹ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ⁵⁰ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ⁵¹ tn Heb “inherit you.”

[15:4]  ⁵² tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ⁵³ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ⁵⁴ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ⁵⁵ tn Heb “will inherit you.”

[8:10]  ⁵⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁵⁷ tn Or “life-giving.” Grk “the Spirit is life.”

[8:1]  ⁵⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ⁵⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:12]  ⁶⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁶¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:20]  ⁶² tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ⁶³ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ⁶⁴ tn Grk “flesh.”

[2:20]  ⁶⁵ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[1:27]  ⁶⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[3:11]  ⁶⁷ tn See the note on “fellow slave” in 1:7.

[3:24]  ⁶⁸ sn This is a parenthetical note by the author.

[4:13]  ⁶⁹ tn Grk “answered and said to her.”

[4:13]  ⁷⁰ tn Grk “will thirst.”

[4:14]  ⁷¹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁷² tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁷³ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).