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 26:3

26:3 Stay ⁴³  in this land. Then I will be with you and will bless you, ⁴⁴  for I will give all these lands to you and to your descendants, ⁴⁵  and I will fulfill ⁴⁶  the solemn promise I made ⁴⁷  to your father Abraham.

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁴⁸  in the days of Abraham. ⁴⁹  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ⁵⁰  Isaac was old and his eyes were so weak that he was almost blind, ⁵¹  he called his older ⁵²  son Esau and said to him, “My son!” “Here I am!” Esau ⁵³  replied.

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ⁵⁴  did you find it so quickly, ⁵⁵  my son?” “Because the Lord your God brought it to me,” ⁵⁶  he replied. ⁵⁷ 

Yesaya 26:11

26:11 O Lord, you are ready to act, ⁵⁸ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ⁵⁹ 

yes, fire will consume your enemies. ⁶⁰ 

Markus 11:18

11:18 The chief priests and the experts in the law ⁶¹  heard it and they considered how they could assassinate ⁶²  him, for they feared him, because the whole crowd was amazed by his teaching.

Lukas 19:39-40

19:39 But ⁶³  some of the Pharisees ⁶⁴  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶⁵  19:40 He answered, ⁶⁶  “I tell you, if they ⁶⁷  keep silent, the very stones ⁶⁸  will cry out!”

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁶⁹  day, as Jesus ⁷⁰  was teaching the people in the temple courts ⁷¹  and proclaiming ⁷²  the gospel, the chief priests and the experts in the law ⁷³  with the elders came up ⁷⁴ 

Lukas 22:2

22:2 The ⁷⁵  chief priests and the experts in the law ⁷⁶  were trying to find some way ⁷⁷  to execute ⁷⁸  Jesus, ⁷⁹  for they were afraid of the people. ⁸⁰ 

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁸¹  Then ⁸²  they led Jesus ⁸³  away to their council ⁸⁴ 

Yohanes 11:47-49

11:47 So the chief priests and the Pharisees ⁸⁵  called the council ⁸⁶  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁸⁷  everyone will believe in him, and the Romans will come and take away our sanctuary ⁸⁸  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁸⁹  “You know nothing at all!

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ⁹⁰  had given orders that anyone who knew where Jesus ⁹¹  was should report it, so that they could arrest ⁹²  him.) ⁹³ 

Yohanes 12:19

12:19 Thus the Pharisees ⁹⁴  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

[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.”

[26:3]  ⁴³ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ⁴⁴ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ⁴⁵ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ⁴⁶ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ⁴⁷ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:1]  ⁴⁸ tn Heb “in addition to the first famine which was.”

[26:1]  ⁴⁹ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[27:1]  ⁵⁰ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁵¹ tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁵² tn Heb “greater” (in terms of age).

[27:1]  ⁵³ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:20]  ⁵⁴ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ⁵⁵ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ⁵⁶ tn Heb “caused to meet before me.”

[27:20]  ⁵⁷ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:11]  ⁵⁸ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ⁵⁹ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ⁶⁰ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[11:18]  ⁶¹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ⁶² tn Grk “how they could destroy him.”

[19:39]  ⁶³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁶⁴ sn See the note on Pharisees in 5:17.

[19:39]  ⁶⁵ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁶⁶ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁶⁷ tn Grk “these.”

[19:40]  ⁶⁸ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[20:1]  ⁶⁹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁷¹ tn Grk “the temple.”

[20:1]  ⁷² tn Or “preaching.”

[20:1]  ⁷³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁷⁴ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[22:2]  ⁷⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ⁷⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ⁷⁷ tn Grk “were seeking how.”

[22:2]  ⁷⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ⁷⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ⁸⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:66]  ⁸¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁸³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁸⁴ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[11:47]  ⁸⁵ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁸⁶ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁸⁷ tn Grk “If we let him do thus.”

[11:48]  ⁸⁸ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁸⁹ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:57]  ⁹⁰ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁹² tn Or “could seize.”

[11:57]  ⁹³ sn This is a parenthetical note by the author.

[12:19]  ⁹⁴ sn See the note on Pharisees in 1:24.