Discovery BoxGenesis 5:1-32
Context5:1 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.
Genesis 30:1-10
Context30:1 When Rachel saw that she could not give Jacob children, she 25 became jealous of her sister. She said to Jacob, “Give me children 26 or I’ll die!” 30:2 Jacob became furious 27 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 28 30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 29 her so that she can bear 30 children 31 for me 32 and I can have a family through her.” 33
30:4 So Rachel 34 gave him her servant Bilhah as a wife, and Jacob had marital relations with 35 her. 30:5 Bilhah became pregnant 36 and gave Jacob a son. 37 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 38 and given me a son.” That is why 39 she named him Dan. 40
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 41 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 42 So she named him Naphtali. 43
30:9 When Leah saw that she had stopped having children, she gave 44 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 45
Matthew 23:19
Context23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?
John 11:42
Context11:42 I knew that you always listen to me, 46 but I said this 47 for the sake of the crowd standing around here, that they may believe that you sent me.”
John 17:1-26
Context17:1 When Jesus had finished saying these things, he looked upward 48 to heaven 49 and said, “Father, the time 50 has come. Glorify your Son, so that your 51 Son may glorify you – 17:2 just as you have given him authority over all humanity, 52 so that he may give eternal life to everyone you have given him. 53 17:3 Now this 54 is eternal life 55 – that they know you, the only true God, and Jesus Christ, 56 whom you sent. 17:4 I glorified you on earth by completing 57 the work you gave me to do. 58 17:5 And now, Father, glorify me at your side 59 with the glory I had with you before the world was created. 60
17:6 “I have revealed 61 your name to the men 62 you gave me out of the world. They belonged to you, 63 and you gave them to me, and they have obeyed 64 your word. 17:7 Now they understand 65 that everything 66 you have given me comes from you, 17:8 because I have given them the words you have given me. They 67 accepted 68 them 69 and really 70 understand 71 that I came from you, and they believed that you sent me. 17:9 I am praying 72 on behalf of them. I am not praying 73 on behalf of the world, but on behalf of those you have given me, because they belong to you. 74 17:10 Everything 75 I have belongs to you, 76 and everything you have belongs to me, 77 and I have been glorified by them. 78 17:11 I 79 am no longer in the world, but 80 they are in the world, and I am coming to you. Holy Father, keep them safe 81 in your name 82 that you have given me, so that they may be one just as we are one. 83 17:12 When I was with them I kept them safe 84 and watched over them 85 in your name 86 that you have given me. Not one 87 of them was lost except the one destined for destruction, 88 so that the scripture could be fulfilled. 89 17:13 But now I am coming to you, and I am saying these things in the world, so they may experience 90 my joy completed 91 in themselves. 17:14 I have given them your word, 92 and the world has hated them, because they do not belong to the world, 93 just as I do not belong to the world. 94 17:15 I am not asking you to take them out of the world, but that you keep them safe 95 from the evil one. 96 17:16 They do not belong to the world 97 just as I do not belong to the world. 98 17:17 Set them apart 99 in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. 100 17:19 And I set myself apart 101 on their behalf, 102 so that they too may be truly set apart. 103
17:20 “I am not praying 104 only on their behalf, but also on behalf of those who believe 105 in me through their testimony, 106 17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 107 that they will be in us, so that the world will believe that you sent me. 17:22 The glory 108 you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, 109 so that the world will know that you sent me, and you have loved them just as you have loved me.
17:24 “Father, I want those you have given me to be with me where I am, 110 so that they can see my glory that you gave me because you loved me before the creation of the world 111 . 17:25 Righteous Father, even if the world does not know you, I know you, and these men 112 know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, 113 so that the love you have loved me with may be in them, and I may be in them.”
Hebrews 7:25
Context7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.
Hebrews 10:1
Context10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 114
Hebrews 10:1
Context10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 115
Hebrews 2:1
Context2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
[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.
[30:1] 25 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[30:2] 27 tn Heb “and the anger of Jacob was hot.”
[30:2] 28 tn Heb “who has withheld from you the fruit of the womb.”
[30:3] 29 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.
[30:3] 30 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.
[30:3] 31 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
[30:3] 32 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
[30:3] 33 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).
[30:4] 34 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.
[30:4] 35 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.
[30:5] 36 tn Or “Bilhah conceived” (also in v. 7).
[30:5] 37 tn Heb “and she bore for Jacob a son.”
[30:6] 38 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 40 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:7] 41 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
[30:8] 42 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
[30:8] 43 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
[30:9] 44 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
[30:10] 45 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
[11:42] 46 tn Grk “that you always hear me.”
[11:42] 47 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[17:1] 48 tn Grk “he raised his eyes” (an idiom).
[17:1] 49 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 51 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[17:2] 52 tn Or “all people”; Grk “all flesh.”
[17:2] 53 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
[17:3] 54 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
[17:3] 55 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
[17:3] 56 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[17:4] 57 tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.
[17:4] 58 tn Grk “the work that you gave to me so that I may do it.”
[17:5] 59 tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.
[17:5] 60 tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.
[17:6] 61 tn Or “made known,” “disclosed.”
[17:6] 62 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
[17:6] 63 tn Grk “Yours they were.”
[17:7] 65 tn Or “they have come to know,” or “they have learned.”
[17:7] 66 tn Grk “all things.”
[17:8] 67 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:8] 69 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[17:8] 71 tn Or have come to know.”
[17:9] 72 tn Grk “I am asking.”
[17:9] 73 tn Grk “I am not asking.”
[17:9] 74 tn Or “because they are yours.”
[17:10] 75 tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:10] 76 tn Or “Everything I have is yours.”
[17:10] 77 tn Or “everything you have is mine.”
[17:10] 78 tn Or “I have been honored among them.”
[17:11] 79 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:11] 80 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 81 tn Or “protect them”; Grk “keep them.”
[17:11] 82 tn Or “by your name.”
[17:11] 83 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:12] 84 tn Or “I protected them”; Grk “I kept them.”
[17:12] 85 tn Grk “and guarded them.”
[17:12] 86 tn Or “by your name.”
[17:12] 87 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:12] 88 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] 89 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[17:13] 90 tn Grk “they may have.”
[17:14] 92 tn Or “your message.”
[17:14] 93 tn Grk “because they are not of the world.”
[17:14] 94 tn Grk “just as I am not of the world.”
[17:15] 95 tn Or “that you protect them”; Grk “that you keep them.”
[17:15] 96 tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.
[17:16] 97 tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.
[17:16] 98 tn Grk “just as I am not of the world.”
[17:17] 99 tn Or “Consecrate them” or “Sanctify them.”
[17:18] 100 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
[17:19] 101 tn Or “I sanctify.”
[17:19] 102 tn Or “for their sake.”
[17:19] 103 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[17:20] 104 tn Or “I do not pray.”
[17:20] 105 tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
[17:20] 106 tn Grk “their word.”
[17:21] 107 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
[17:22] 108 tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:23] 109 tn Or “completely unified.”
[17:24] 110 tn Grk “the ones you have given me, I want these to be where I am with me.”
[17:24] 111 tn Grk “before the foundation of the world.”
[17:25] 112 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).
[17:26] 113 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
