Discovery BoxGenesis 23:1-20
Context23:1 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.
Genesis 4:1
Context4:1 Now 43 the man had marital relations with 44 his wife Eve, and she became pregnant 45 and gave birth to Cain. Then she said, “I have created 46 a man just as the Lord did!” 47
Jude 1:23-24
Context1:23 save 48 others by snatching them out of the fire; have mercy 49 on others, coupled with a fear of God, 50 hating even the clothes stained 51 by the flesh. 52
1:24 Now to the one who is able to keep you from falling, 53 and to cause you to stand, rejoicing, 54 without blemish 55 before his glorious presence, 56
Isaiah 42:8
Context42:8 I am the Lord! That is my name!
I will not share my glory with anyone else,
or the praise due me with idols.
Hosea 2:8-13
Context2:8 Yet 57 until now 58 she has refused to acknowledge 59 that I 60 was the one
who gave her the grain, the new wine, and the olive oil;
and that it was I who 61 lavished on her the silver and gold –
which they 62 used in worshiping Baal! 63
2:9 Therefore, I will take back 64 my grain during the harvest time 65
and my new wine when it ripens; 66
I will take away my wool and my flax
which I had provided 67 in order to clothe her. 68
2:10 Soon 69 I will expose her lewd nakedness 70 in front of her lovers,
and no one will be able to rescue her from me! 71
2:11 I will put an end to all her celebration:
her annual religious festivals,
monthly new moon celebrations,
and weekly Sabbath festivities –
all her appointed festivals.
2:12 I will destroy her vines and fig trees,
about which she said, “These are my wages for prostitution 72
that my lovers gave to me!”
I will turn her cultivated vines and fig trees 73 into an uncultivated thicket,
so that wild animals 74 will devour them.
2:13 “I will punish her for the festival days
when she burned incense to the Baal idols; 75
she adorned herself with earrings and jewelry,
and went after her lovers,
but 76 she forgot me!” 77 says the Lord.
Revelation 9:20-21
Context9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 78 of gold, silver, 79 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 80 they did not repent of their murders, of their magic spells, 81 of their sexual immorality, or of their stealing.
[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] 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] 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.”
[23:10] 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] 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] 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.
[23:20] 42 tn Heb “possession of a grave.”
[4:1] 43 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 44 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 45 tn Or “she conceived.”
[4:1] 46 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 47 tn Heb “with the
[1:23] 49 tn Grk “and have mercy.”
[1:23] 50 tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.
[1:23] 51 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
[1:23] 52 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
[1:24] 53 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
[1:24] 54 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
[1:24] 55 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 56 tn Or “in the presence of his glory,” “before his glory.”
[2:8] 57 tn Or “For” (so KJV, NASB); or “But” (so NCV).
[2:8] 58 tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[2:8] 59 tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”
[2:8] 60 tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).
[2:8] 61 tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.
[2:8] 62 sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the
[2:8] 63 tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”
[2:9] 64 tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv vÿlaqakhti) means “I will take back.”
[2:9] 65 tn Heb “in its time” (so NAB, NRSV).
[2:9] 66 tn Heb “in its season” (so NAB, NASB, NRSV).
[2:9] 67 tn The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”
[2:9] 68 tn Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.”
[2:10] 69 tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).
[2:10] 70 tn Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”
[2:10] 71 tn Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”
[2:12] 72 tn Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”
[2:12] 73 tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.
[2:12] 74 tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).
[2:13] 75 tn Heb “the days of the Baals, to whom she burned incense.” The word “festival” is supplied to clarify the referent of “days,” and the word “idols” is supplied in light of the plural “Baals” (cf. NLT “her images of Baal”).
[2:13] 76 tn The vav prefixed to a nonverb (וְאֹתִי, vé’oti) introduces a disjunctive contrastive clause, which is rhetorically powerful.
[2:13] 77 tn The accusative direct object pronoun וְאֹתִי (vé’oti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the
[9:20] 78 tn The word “made” is not in the Greek text but is implied.
[9:20] 79 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 80 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 81 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
