Kejadian 5:1-32

From Adam to Noah

5:1 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.

Kejadian 2:13-17

2:13 The name of the second river is Gihon; it runs through ²⁵  the entire land of Cush. ²⁶  2:14 The name of the third river is Tigris; it runs along the east side of Assyria. ²⁷  The fourth river is the Euphrates.

2:15 The Lord God took the man and placed ²⁸  him in the orchard in ²⁹  Eden to care for it and to maintain it. ³⁰  2:16 Then the Lord God commanded ³¹  the man, “You may freely eat ³²  fruit ³³  from every tree of the orchard, 2:17 but ³⁴  you must not eat ³⁵  from the tree of the knowledge of good and evil, for when ³⁶  you eat from it you will surely die.” ³⁷ 

Kejadian 4:4

4:4 But Abel brought ³⁸  some of the firstborn of his flock – even the fattest ³⁹  of them. And the Lord was pleased with ⁴⁰  Abel and his offering,

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁴¹  but take courage ⁴²  – I have conquered the world.” ⁴³ 

Roma 8:35-37

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁴⁴  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ⁴⁵  8:37 No, in all these things we have complete victory ⁴⁶  through him ⁴⁷  who loved us!

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴⁸ 

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁵⁰  I will permit ⁵¹  him to eat from the tree of life that is ⁵²  in the paradise of God.’ ⁵³ 

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁵⁴  will in no way be harmed by the second death.’

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁵⁵  I will give him some of the hidden manna, and I will give him a white ⁵⁶  stone, ⁵⁷  and on that stone will be written a new name that no one can understand ⁵⁸  except the one who receives it.’

Wahyu 2:26

2:26 And to the one who conquers ⁵⁹  and who continues in ⁶⁰  my deeds until the end, I will give him authority over the nations ⁶¹  –

Wahyu 3:5

3:5 The one who conquers ⁶²  will be dressed like them ⁶³  in white clothing, ⁶⁴  and I will never ⁶⁵  erase ⁶⁶  his name from the book of life, but ⁶⁷  will declare ⁶⁸  his name before my Father and before his angels.

Wahyu 3:12

3:12 The one who conquers ⁶⁹  I will make ⁷⁰  a pillar in the temple of my God, and he will never depart from it. I ⁷¹  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ⁷²  and my new name as well.

Wahyu 3:21

3:21 I will grant the one ⁷³  who conquers ⁷⁴  permission ⁷⁵  to sit with me on my throne, just as I too conquered ⁷⁶  and sat down with my Father on his throne.

Wahyu 12:11

12:11 But ⁷⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁷⁸  so much that they were afraid to die.

Wahyu 15:2

15:2 Then ⁷⁹  I saw something like a sea of glass ⁸⁰  mixed with fire, and those who had conquered ⁸¹  the beast and his image and the number of his name. They were standing ⁸²  by ⁸³  the sea of glass, holding harps given to them by God. ⁸⁴ 

[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]  ⁸ tn Heb “he fathered.”

[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.

[2:13]  ²⁵ tn Heb “it is that which goes around.”

[2:13]  ²⁶ sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.

[2:14]  ²⁷ tn Heb “Asshur” (so NEB, NIV).

[2:15]  ²⁸ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ²⁹ tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ³⁰ tn Heb “to work it and to keep it.”

[2:15]  sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.

[2:16]  ³¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ³² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ³³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[2:17]  ³⁴ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ³⁵ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ³⁶ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ³⁷ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[4:4]  ³⁸ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ³⁹ tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ⁴⁰ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[16:33]  ⁴¹ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁴² tn Or “but be courageous.”

[16:33]  ⁴³ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[8:35]  ⁴⁴ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ⁴⁵ sn A quotation from Ps 44:22.

[8:37]  ⁴⁶ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁴⁷ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:1]  ⁴⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ⁴⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:7]  ⁵⁰ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁵¹ tn Or “grant.”

[2:7]  ⁵² tn Or “stands.”

[2:7]  ⁵³ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ⁵⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ⁵⁵ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁵⁶ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁵⁷ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁵⁸ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:26]  ⁵⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ⁶⁰ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ⁶¹ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[3:5]  ⁶² tn Or “who overcomes.”

[3:5]  ⁶³ tn Grk “thus.”

[3:5]  ⁶⁴ tn Or “white robes.”

[3:5]  ⁶⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁶⁶ tn Or “will never wipe out.”

[3:5]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁶⁸ tn Grk “will confess.”

[3:12]  ⁶⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ⁷⁰ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁷² sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:21]  ⁷³ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁷⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁷⁵ tn Grk “I will give [grant] to him.”

[3:21]  ⁷⁶ tn Or “have been victorious”; traditionally, “have overcome.”

[12:11]  ⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁷⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[15:2]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁸⁰ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁸¹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁸² tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁸³ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ⁸⁴ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.