Genesis 23:1

The Death of Sarah

23:1 Sarah lived 127 years. ¹ 

Genesis 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ²  because the Lord blessed him. ³ 

Genesis 50:22

50:22 Joseph lived in Egypt, along with his father’s family. ⁴  Joseph lived 110 years.

Genesis 50:26

50:26 So Joseph died at the age of 110. ⁵  After they embalmed him, his body ⁶  was placed in a coffin in Egypt.

Genesis 6:3

6:3 So the Lord said, “My spirit will not remain in ⁷  humankind indefinitely, ⁸  since ⁹  they ¹⁰  are mortal. ¹¹  They ¹²  will remain for 120 more years.” ¹³ 

Genesis 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ¹⁴  as he said to himself, ¹⁵  “Can ¹⁶  a son be born to a man who is a hundred years old? ¹⁷  Can Sarah ¹⁸  bear a child at the age of ninety?” ¹⁹ 

[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.”

[26:12]  ² tn Heb “a hundredfold.”

[26:12]  ³ tn This final clause explains why Isaac had such a bountiful harvest.

[50:22]  ³ tn Heb “he and the house of his father.”

[50:26]  ⁴ tn Heb “son of a hundred and ten years.”

[50:26]  ⁵ tn Heb “he.”

[6:3]  ⁵ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ⁶ tn Or “forever.”

[6:3]  ⁷ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁸ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁹ tn Heb “flesh.”

[6:3]  ¹⁰ tn See the note on “they” earlier in this verse.

[6:3]  ¹¹ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[17:17]  ⁶ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ⁷ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ⁸ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ⁹ tn Heb “to the son of a hundred years.”

[17:17]  ¹⁰ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ¹¹ tn Heb “the daughter of ninety years.”