Kejadian 33:1-20
Konteks33:1 Jacob looked up 1 and saw that Esau was coming 2 along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants. 33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. 3 33:3 But Jacob 4 himself went on ahead of them, and he bowed toward the ground seven times as he approached 5 his brother. 33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept. 33:5 When Esau 6 looked up 7 and saw the women and the children, he asked, “Who are these people with you?” Jacob 8 replied, “The children whom God has graciously given 9 your servant.” 33:6 The female servants came forward with their children and bowed down. 10 33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.
33:8 Esau 11 then asked, “What did you intend 12 by sending all these herds to meet me?” 13 Jacob 14 replied, “To find favor in your sight, my lord.” 33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.” 33:10 “No, please take them,” Jacob said. 15 “If I have found favor in your sight, accept 16 my gift from my hand. Now that I have seen your face and you have accepted me, 17 it is as if I have seen the face of God. 18 33:11 Please take my present 19 that was brought to you, for God has been generous 20 to me and I have all I need.” 21 When Jacob urged him, he took it. 22
33:12 Then Esau 23 said, “Let’s be on our way! 24 I will go in front of you.” 33:13 But Jacob 25 said to him, “My lord knows that the children are young, 26 and that I have to look after the sheep and cattle that are nursing their young. 27 If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, 28 until I come to my lord at Seir.”
33:15 So Esau said, “Let me leave some of my men with you.” 29 “Why do that?” Jacob replied. 30 “My lord has already been kind enough to me.” 31
33:16 So that same day Esau made his way back 32 to Seir. 33:17 But 33 Jacob traveled to Succoth 34 where he built himself a house and made shelters for his livestock. That is why the place was called 35 Succoth. 36
33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 37 the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 38 from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 39 33:20 There he set up an altar and called it “The God of Israel is God.” 40
Kejadian 9:19-23
Konteks9:19 These were the sons of Noah, and from them the whole earth was populated. 41
9:20 Noah, a man of the soil, 42 began to plant a vineyard. 43 9:21 When he drank some of the wine, he got drunk and uncovered himself 44 inside his tent. 9:22 Ham, the father of Canaan, 45 saw his father’s nakedness 46 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 47 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 48 the other way so they did not see their father’s nakedness.
Kejadian 13:5
Konteks13:5 Now Lot, who was traveling 49 with Abram, also had 50 flocks, herds, and tents.
Filipi 2:4-5
Konteks2:4 Each of you should be concerned 51 not only 52 about your own interests, but about the interests of others as well. 53 2:5 You should have the same attitude toward one another that Christ Jesus had, 54
Filipi 2:21
Konteks2:21 Others are busy with their own concerns, not those of Jesus Christ.
[33:1] 1 tn Heb “and Jacob lifted up his eyes.”
[33:1] 2 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
[33:2] 3 sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.
[33:3] 4 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:3] 5 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
[33:5] 6 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:5] 7 tn Heb “lifted up his eyes.”
[33:5] 8 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:5] 9 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
[33:6] 10 tn Heb “and the female servants drew near, they and their children and they bowed down.”
[33:8] 11 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:8] 12 tn Heb “Who to you?”
[33:8] 13 tn Heb “all this camp which I met.”
[33:8] 14 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:10] 15 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
[33:10] 16 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
[33:10] 17 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
[33:10] 18 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
[33:10] sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.
[33:11] 19 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
[33:11] 20 tn Or “gracious,” but in the specific sense of prosperity.
[33:11] 22 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
[33:12] 23 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:12] 24 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”
[33:13] 25 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[33:13] 27 tn Heb “and the sheep and the cattle nursing [are] upon me.”
[33:14] 28 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”
[33:15] 29 tn The cohortative verbal form here indicates a polite offer of help.
[33:15] 30 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[33:15] 31 tn Heb “I am finding favor in the eyes of my lord.”
[33:16] 32 tn Heb “returned on his way.”
[33:17] 33 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
[33:17] 34 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
[33:17] 35 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
[33:17] 36 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
[33:18] 37 tn Heb “in front of.”
[33:19] 38 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
[33:19] 39 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
[33:20] 40 tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.
[9:19] 41 tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.
[9:20] 42 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 43 tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”
[9:21] 44 tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.
[9:22] 45 sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.
[9:22] 46 tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).
[9:22] sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.
[9:23] 47 tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?
[9:23] 48 tn Heb “their faces [were turned] back.”
[13:5] 50 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[2:4] 51 tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.
[2:4] 52 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.
[2:4] 53 tc The bulk of the Western text (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì46 א A B C D2 0278 33 1739 1881 Ï) also marks it as original.
[2:4] tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
[2:5] 54 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
