Kejadian 5:1-32
Konteks5:1 This is the record 1 of the family line 2 of Adam.
When God created humankind, 3 he made them 4 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 5
5:3 When 6 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 7 after he became the father of Seth was 800 years; during this time he had 8 other 9 sons and daughters. 5:5 The entire lifetime 10 of Adam was 930 years, and then he died. 11
5:6 When Seth had lived 105 years, he became the father 12 of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 13 other 14 sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.
5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.
5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.
5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.
5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.
5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God 15 for 300 years, 16 and he had other 17 sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 18 because God took 19 him away.
5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other 20 sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.
5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, 21 saying, “This one will bring us comfort 22 from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other 23 sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.
5:32 After Noah was 500 years old, he 24 became the father of Shem, Ham, and Japheth.
Kejadian 26:1
Konteks26:1 There was a famine in the land, subsequent to the earlier famine that occurred 25 in the days of Abraham. 26 Isaac went to Abimelech king of the Philistines at Gerar.
Kejadian 26:1
Konteks26:1 There was a famine in the land, subsequent to the earlier famine that occurred 27 in the days of Abraham. 28 Isaac went to Abimelech king of the Philistines at Gerar.
Kejadian 38:9-19
Konteks38:9 But Onan knew that the child 29 would not be considered his. 30 So whenever 31 he had sexual relations with 32 his brother’s wife, he withdrew prematurely 33 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 34 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 35 “I don’t want him to die like his brothers.” 36 So Tamar went and lived in her father’s house.
38:12 After some time 37 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 38 his friend Hirah the Adullamite. 38:13 Tamar was told, 39 “Look, your father-in-law is going up 40 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 41 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 42
38:15 When Judah saw her, he thought she was a prostitute 43 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 44 (He did not realize 45 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 46 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 47 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 48 She became pregnant by him. 38:19 She left immediately, 49 removed her veil, and put on her widow’s clothes.
Yohanes 14:6
Konteks14:6 Jesus replied, 50 “I am the way, and the truth, and the life. 51 No one comes to the Father except through me.
Yohanes 10:9
Konteks10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 52 and find pasture. 53
Efesus 2:18
Konteks2:18 so that 54 through him we both have access in one Spirit to the Father.
Ibrani 10:19-20
Konteks10:19 Therefore, brothers and sisters, 55 since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us 56 through the curtain, that is, through his flesh, 57
[5:1] 1 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 2 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 3 tn The Hebrew text has אָדָם (’adam).
[5:1] 4 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
[5:2] 5 tn The Hebrew word used here is אָדָם (’adam).
[5:3] 6 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[5:4] 7 tn Heb “The days of Adam.”
[5:4] 9 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:5] 10 tn Heb “all the days of Adam which he lived”
[5:5] 11 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.
[5:6] 12 tn Heb “he fathered.”
[5:7] 13 tn Heb “he fathered.”
[5:7] 14 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:22] 15 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
[5:22] 16 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
[5:22] 17 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:24] 18 tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.
[5:24] 19 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.
[5:26] 20 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:29] 21 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.
[5:29] 22 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.
[5:30] 23 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:32] 24 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[26:1] 25 tn Heb “in addition to the first famine which was.”
[26:1] 26 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.
[26:1] 27 tn Heb “in addition to the first famine which was.”
[26:1] 28 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.
[38:9] 30 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 31 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
[38:9] 32 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 33 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:10] 34 tn Heb “he”; the referent (the
[38:11] 36 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:11] sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
[38:12] 37 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
[38:12] 38 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 39 tn Heb “And it was told to Tamar, saying.”
[38:13] 40 tn The active participle indicates the action was in progress or about to begin.
[38:14] 41 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
[38:14] 42 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 43 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
[38:16] 44 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 45 tn Heb “for he did not know that.”
[38:16] 46 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 47 tn Heb “until you send.”
[38:18] 48 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 49 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[14:6] 50 tn Grk “Jesus said to him.”
[14:6] 51 tn Or “I am the way, even the truth and the life.”
[10:9] 52 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.
[10:9] 53 sn That is, pasture land in contrast to cultivated land.
[2:18] 54 tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
[10:19] 55 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[10:20] 56 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
[10:20] 57 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
