Kejadian 46:1-34

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ¹  When he came to Beer Sheba ²  he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night ³  and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, ⁴  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ⁵  Joseph will close your eyes.” ⁶ 

46:5 Then Jacob started out ⁷  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ⁸  46:7 He brought with him to Egypt his sons and grandsons, ⁹  his daughters and granddaughters – all his descendants.

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

46:9 The sons of Reuben:

Hanoch, Pallu, Hezron, and Carmi.

46:10 The sons of Simeon:

Jemuel, Jamin, Ohad, Jakin, Zohar,

and Shaul (the son of a Canaanite woman).

46:11 The sons of Levi:

Gershon, Kohath, and Merari.

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

46:13 The sons of Issachar:

Tola, Puah, ¹⁰  Jashub, ¹¹  and Shimron.

46:14 The sons of Zebulun:

Sered, Elon, and Jahleel.

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ¹² 

46:16 The sons of Gad:

Zephon, ¹³  Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

46:17 The sons of Asher:

Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.

The sons of Beriah were Heber and Malkiel.

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

46:19 The sons of Rachel the wife of Jacob:

Joseph and Benjamin.

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ¹⁴  bore them to him.

46:21 The sons of Benjamin: ¹⁵ 

Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.

46:23 The son of Dan: Hushim. ¹⁶ 

46:24 The sons of Naphtali:

Jahziel, Guni, Jezer, and Shillem.

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ¹⁷  46:27 Counting the two sons ¹⁸  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ¹⁹ 

46:28 Jacob ²⁰  sent Judah before him to Joseph to accompany him to Goshen. ²¹  So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ²²  he hugged his neck and wept on his neck for quite some time.

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ²³  46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ²⁴  ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; ²⁵  they take care of livestock. ²⁶  They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle ²⁷  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ²⁸  for everyone who takes care of sheep is disgusting ²⁹  to the Egyptians.”

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ³⁰  me some fruit ³¹  from the tree and I ate it.”

Kejadian 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ³²  He took his wife and all his possessions with him, as well as Lot. ³³ 

Kejadian 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ³⁴  He took his wife and all his possessions with him, as well as Lot. ³⁵ 

Kejadian 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ³⁶  He took his wife and all his possessions with him, as well as Lot. ³⁷ 

Markus 9:43-48

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ³⁸  two hands and go into hell, ³⁹  to the unquenchable fire. 9:44 [[EMPTY]] ⁴⁰  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁴¹  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁴²  9:47 If your eye causes you to sin, tear it out! ⁴³  It is better to enter into the kingdom of God with one eye than to have ⁴⁴  two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched.

Markus 9:2

The Transfiguration

9:2 Six days later ⁴⁵  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁴⁶ 

Markus 1:9

The Baptism and Temptation of Jesus

1:9 Now ⁴⁷  in those days Jesus came from Nazareth ⁴⁸  in Galilee and was baptized by John in the Jordan River. ⁴⁹ 

Wahyu 14:10-11

14:10 that person ⁵⁰  will also drink of the wine of God’s anger ⁵¹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁵²  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁵³  torture will go up ⁵⁴  forever and ever, and those who worship the beast and his image will have ⁵⁵  no rest day or night, along with ⁵⁶  anyone who receives the mark of his name.”

Wahyu 20:10-15

20:10 And the devil who deceived ⁵⁷  them was thrown into the lake of fire and sulfur, ⁵⁸  where the beast and the false prophet are ⁵⁹  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁶⁰  I saw a large ⁶¹  white throne and the one who was seated on it; the earth and the heaven ⁶²  fled ⁶³  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁶⁴  books were opened, and another book was opened – the book of life. ⁶⁵  So ⁶⁶  the dead were judged by what was written in the books, according to their deeds. ⁶⁷  20:13 The ⁶⁸  sea gave up the dead that were in it, and Death ⁶⁹  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁷⁰  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁷¹  anyone’s name ⁷²  was not found written in the book of life, that person ⁷³  was thrown into the lake of fire.

[46:1]  ¹ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ² sn Beer Sheba. See Gen 21:31; 28:10.

[46:2]  ³ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.

[46:3]  ⁴ tn Heb “the God.”

[46:4]  ⁵ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁶ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[46:5]  ⁷ tn Heb “arose.”

[46:6]  ⁸ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[46:7]  ⁹ tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).

[46:13]  ¹⁰ tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).

[46:13]  ¹¹ tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

[46:15]  ¹² tn Heb “all the lives of his sons and his daughters, thirty-three.”

[46:16]  ¹³ tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

[46:20]  ¹⁴ sn On is another name for the city of Heliopolis.

[46:21]  ¹⁵ sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.

[46:23]  ¹⁶ tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.

[46:26]  ¹⁷ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

[46:27]  ¹⁸ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ¹⁹ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

[46:28]  ²⁰ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ²¹ tn Heb “to direct before him to Goshen.”

[46:29]  ²² tn Heb “and he appeared to him.”

[46:30]  ²³ tn Heb “after my seeing your face that you are still alive.”

[46:31]  ²⁴ tn Heb “tell Pharaoh and say to him.”

[46:32]  ²⁵ tn Heb “feeders of sheep.”

[46:32]  ²⁶ tn Heb “for men of livestock they are.”

[46:34]  ²⁷ tn Heb “your servants are men of cattle.”

[46:34]  ²⁸ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ²⁹ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[3:12]  ³⁰ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ³¹ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[13:1]  ³² tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ³³ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[13:1]  ³⁴ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ³⁵ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[13:1]  ³⁶ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ³⁷ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[9:43]  ³⁸ tn Grk “than having.”

[9:43]  ³⁹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:44]  ⁴⁰ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ⁴¹ tn Grk “than having.”

[9:46]  ⁴² tc See tc note at the end of v. 43.

[9:47]  ⁴³ tn Grk “throw it out.”

[9:47]  ⁴⁴ tn Grk “than having.”

[9:2]  ⁴⁵ tn Grk “And after six days.”

[9:2]  ⁴⁶ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[1:9]  ⁴⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ⁴⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ⁴⁹ tn “River” is not in the Greek text but is supplied for clarity.

[14:10]  ⁵⁰ tn Grk “he himself.”

[14:10]  ⁵¹ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁵² tn Traditionally, “brimstone.”

[14:11]  ⁵³ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁵⁴ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁵⁵ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁵⁶ tn Grk “and.”

[20:10]  ⁵⁷ tn Or “misled.”

[20:10]  ⁵⁸ tn Traditionally, “brimstone.”

[20:10]  ⁵⁹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁶¹ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁶² tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁶³ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:12]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁶⁵ tn Grk “another book was opened, which is of life.”

[20:12]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁶⁷ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁶⁹ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁷² tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁷³ tn Grk “he”; the pronoun has been intensified by translating as “that person.”