Kejadian 23:1--24:67
Konteks23:1 Sarah lived 127 years. 1 23:2 Then she 2 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 3
23:3 Then Abraham got up from mourning his dead wife 4 and said to the sons of Heth, 5 23:4 “I am a temporary settler 6 among you. Grant 7 me ownership 8 of a burial site among you so that I may 9 bury my dead.” 10
23:5 The sons of Heth answered Abraham, 11 23:6 “Listen, sir, 12 you are a mighty prince 13 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 14 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 15 the sons of Heth. 23:8 Then he said to them, “If you agree 16 that I may bury my dead, 17 then hear me out. 18 Ask 19 Ephron the son of Zohar 23:9 if he will sell 20 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 21 for the full price, 22 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 23 replied to Abraham in the hearing 24 of the sons of Heth – before all who entered the gate 25 of his city – 23:11 “No, my lord! Hear me out. I sell 26 you both the field and the cave that is in it. 27 In the presence of my people 28 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 29 to you the price 30 of the field. Take it from me so that I may 31 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 32 400 pieces of silver, 33 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 34 and weighed 35 out for him 36 the price 37 that Ephron had quoted 38 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 39
23:17 So Abraham secured 40 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 41
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 42 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 43 and the Lord had blessed him 44 in everything. 24:2 Abraham said to his servant, the senior one 45 in his household who was in charge of everything he had, “Put your hand under my thigh 46 24:3 so that I may make you solemnly promise 47 by the Lord, the God of heaven and the God of the earth: You must not acquire 48 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 49 to find 50 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 51 to this land? Must I then 52 take your son back to the land from which you came?”
24:6 “Be careful 53 never to take my son back there!” Abraham told him. 54 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 55 promised me with a solemn oath, 56 ‘To your descendants I will give this land.’ He will send his angel 57 before you so that you may find 58 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 59 you will be free 60 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 61
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 62 He journeyed 63 to the region of Aram Naharaim 64 and the city of Nahor. 24:11 He made the camels kneel down by the well 65 outside the city. It was evening, 66 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 67 Be faithful 68 to my master Abraham. 24:13 Here I am, standing by the spring, 69 and the daughters of the people 70 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 71 In this way I will know that you have been faithful to my master.” 72
24:15 Before he had finished praying, there came Rebekah 73 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 74 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 75 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 76 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 77 her jug to her hands, she gave him a drink. 24:19 When she had done so, 78 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 79 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 80 if the Lord had made his journey successful 81 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 82 and two gold bracelets weighing ten shekels 83 and gave them to her. 84 24:23 “Whose daughter are you?” he asked. 85 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 86 24:25 We have plenty of straw and feed,” she added, 87 “and room for you 88 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 89 for my master! The Lord has led me 90 to the house 91 of my master’s relatives!” 92
24:28 The young woman ran and told her mother’s household all about 93 these things. 24:29 (Now Rebekah had a brother named Laban.) 94 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 95 and heard his sister Rebekah say, 96 “This is what the man said to me,” he went out to meet the man. There he was, standing 97 by the camels near the spring. 24:31 Laban said to him, 98 “Come, you who are blessed by the Lord! 99 Why are you standing out here when I have prepared 100 the house and a place for the camels?”
24:32 So Abraham’s servant 101 went to the house and unloaded 102 the camels. Straw and feed were given 103 to the camels, and water was provided so that he and the men who were with him could wash their feet. 104 24:33 When food was served, 105 he said, “I will not eat until I have said what I want to say.” 106 “Tell us,” Laban said. 107
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 108 The Lord 109 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 110 when she was old, 111 and my master 112 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 113 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 114 with me?’ 115 24:40 He answered, ‘The Lord, before whom I have walked, 116 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 117 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 118 may events unfold as follows: 119 24:43 Here I am, standing by the spring. 120 When 121 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 122 along came Rebekah 123 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 124 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 125 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 126
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 127 Our wishes are of no concern. 128 24:51 Rebekah stands here before you. Take her and go so that she may become 129 the wife of your master’s son, just as the Lord has decided.” 130
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 131 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 132
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 133 24:55 But Rebekah’s 134 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 135 has granted me success on my journey. Let me leave now so I may return 136 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 137 24:58 So they called Rebekah and asked her, “Do you want 138 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 139
“Our sister, may you become the mother 140 of thousands of ten thousands!
May your descendants possess the strongholds 141 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 142 the man. So Abraham’s servant 143 took Rebekah and left.
24:62 Now 144 Isaac came from 145 Beer Lahai Roi, 146 for 147 he was living in the Negev. 148 24:63 He 149 went out to relax 150 in the field in the early evening. 151 Then he looked up 152 and saw that 153 there were camels approaching. 24:64 Rebekah looked up 154 and saw Isaac. She got down from her camel 24:65 and asked 155 Abraham’s servant, 156 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 157 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 158 into his mother Sarah’s tent. He took her 159 as his wife and loved her. 160 So Isaac was comforted after his mother’s death. 161
Matius 8:1-34
Konteks8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 162 approached, and bowed low before him, saying, 163 “Lord, if 164 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 165 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 166 but go, show yourself to a priest, and bring the offering 167 that Moses commanded, 168 as a testimony to them.” 169
8:5 When he entered Capernaum, 170 a centurion 171 came to him asking for help: 172 8:6 “Lord, 173 my servant 174 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 175 said to him, “I will come and heal him.” 8:8 But the centurion replied, 176 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 177 I say to this one, ‘Go’ and he goes, 178 and to another ‘Come’ and he comes, and to my slave 179 ‘Do this’ and he does it.” 180 8:10 When 181 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 182 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 183 with Abraham, Isaac, and Jacob 184 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 185 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 186 was healed at that hour.
8:14 Now 187 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 188 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 189 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 190 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 191
“He took our weaknesses and carried our diseases.” 192
8:18 Now when Jesus saw a large crowd 193 around him, he gave orders to go to the other side of the lake. 194 8:19 Then 195 an expert in the law 196 came to him and said, “Teacher, I will follow you wherever you go.” 197 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 198 have nests, but the Son of Man has no place to lay his head.” 199 8:21 Another 200 of the 201 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 202
8:23 As he got into the boat, his disciples followed him. 203 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 204 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 205 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 206 the winds and the sea, 207 and it was dead calm. 8:27 And the men 208 were amazed and said, 209 “What sort of person is this? Even the winds and the sea obey him!” 210
8:28 When he came to the other side, to the region of the Gadarenes, 211 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 212 cried out, “Son of God, leave us alone! 213 Have you come here to torment us before the time?” 214 8:30 A 215 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 216 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 217 “Go!” So 218 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 219 herdsmen ran off, went into the town, 220 and told everything that had happened to the demon-possessed men. 8:34 Then 221 the entire town 222 came out to meet Jesus. And when they saw him, they begged him to leave their region.
[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.”
[23:2] 2 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 3 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
[23:3] 4 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 5 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[23:4] 6 tn Heb “a resident alien and a settler.”
[23:4] 7 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
[23:4] 9 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 10 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:5] 11 tn Heb “answered Abraham saying to him.”
[23:6] 12 tn Heb “Hear us, my lord.”
[23:6] 13 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
[23:6] 14 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 15 tn Heb “to the people of the land” (also in v. 12).
[23:8] 16 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
[23:8] 17 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:8] 19 tn Heb “intercede for me with.”
[23:9] 20 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 21 tn Heb “in your presence.”
[23:10] 23 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 24 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 25 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[23:11] 26 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
[23:11] 27 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
[23:11] 28 tn Heb “in the presence of the sons of my people.”
[23:13] 31 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 32 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 33 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 34 tn Heb “listened to Ephron.”
[23:16] 35 tn Heb “and Abraham weighed out.”
[23:16] 36 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 38 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 39 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
[23:17] 40 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
[23:18] 41 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:18] sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.
[23:20] 42 tn Heb “possession of a grave.”
[24:1] 44 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 45 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 46 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
[24:3] 47 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 48 tn Heb “because you must not take.”
[24:4] 49 tn Heb “for to my country and my relatives you must go.”
[24:5] 51 tn Heb “to go after me.”
[24:5] 52 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
[24:6] 53 tn Heb “guard yourself.”
[24:6] 54 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[24:7] 55 tn Or “the land of my birth.”
[24:7] 56 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 57 tn Or “his messenger.”
[24:7] 58 tn Heb “before you and you will take.”
[24:8] 59 tn Heb “ to go after you.”
[24:8] 60 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
[24:9] 61 tn Heb “and he swore to him concerning this matter.”
[24:10] 62 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
[24:10] 63 tn Heb “and he arose and went.”
[24:10] 64 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:10] sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.
[24:11] 65 tn Heb “well of water.”
[24:11] 66 tn Heb “at the time of evening.”
[24:12] 67 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
[24:12] 68 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 69 tn Heb “the spring of water.”
[24:14] 71 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
[24:14] 72 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
[24:15] 73 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
[24:15] 74 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
[24:16] 75 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
[24:17] 76 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 77 tn Heb “and she hurried and lowered.”
[24:19] 78 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 79 tn Heb “and she hurried and emptied.”
[24:21] 81 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
[24:22] 82 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 83 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 84 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 85 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 86 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 87 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:25] 88 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 89 tn Heb “his faithfulness and his commitment.”
[24:27] 90 tn Heb “As for me – in the way the
[24:27] 91 tn Here “house” is an adverbial accusative of termination.
[24:28] 93 tn Heb “according to.”
[24:29] 94 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 95 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
[24:30] 96 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 97 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
[24:31] 98 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 99 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 100 tn The disjunctive clause is circumstantial.
[24:32] 101 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 102 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
[24:32] 103 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 104 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 105 tn Heb “and food was placed before him.”
[24:33] 106 tn Heb “my words.”
[24:33] 107 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:33] tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
[24:35] 108 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 109 tn Heb “and he.” The referent (the
[24:36] 110 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 111 tn Heb “after her old age.”
[24:36] 112 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 113 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
[24:39] 114 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 115 tn Heb “after me.”
[24:40] 116 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[24:41] 117 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
[24:42] 118 tn Heb “if you are making successful my way on which I am going.”
[24:42] 119 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 120 tn Heb “the spring of water.”
[24:43] 121 tn Heb “and it will be.”
[24:45] 122 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
[24:45] 123 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 124 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 125 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
[24:49] 126 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[24:50] 127 tn Heb “From the
[24:50] 128 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
[24:51] 129 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 130 tn Heb “as the
[24:53] 131 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 132 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 133 tn Heb “Send me away to my master.”
[24:55] 134 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 135 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 136 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 137 tn Heb “and we will ask her mouth.”
[24:58] 138 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 139 tn Heb “and said to her.”
[24:60] 140 tn Heb “become thousands of ten thousands.”
[24:60] sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).
[24:60] 141 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
[24:61] 142 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 143 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 144 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 145 tn Heb “from the way of.”
[24:62] 146 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
[24:62] 147 tn This disjunctive clause is explanatory.
[24:62] 148 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 149 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 150 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 151 tn Heb “at the turning of the evening.”
[24:63] 152 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 153 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 154 tn Heb “lifted up her eyes.”
[24:65] 155 tn Heb “and she said to.”
[24:65] 156 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 157 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[24:67] 158 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 159 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 160 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 161 tn Heb “after his mother.” This must refer to Sarah’s death.
[8:2] 162 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 163 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 164 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 165 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 166 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 168 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 169 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 170 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 171 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 172 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 173 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 174 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 175 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 176 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 177 tn Grk “having soldiers under me.”
[8:9] 178 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 179 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 180 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 181 tn Here δέ (de) has not been translated.
[8:10] 182 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 183 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[8:11] 184 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 185 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 186 tc ‡ Most
[8:14] 187 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 188 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 189 tn Here καί (kai) has been translated as “then.”
[8:16] 190 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 191 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 192 sn A quotation from Isa 53:4.
[8:18] 193 tc ‡ Codex B and some Sahidic
[8:18] 194 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 195 tn Here καί (kai) has been translated as “then.”
[8:19] 196 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 197 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 198 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 199 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 200 tn Here δέ (de) has not been translated.
[8:21] 201 tc ‡ Most
[8:22] 202 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 203 sn A boat that held all the disciples would be of significant size.
[8:25] 204 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 205 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 206 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 207 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 208 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 209 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 210 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 211 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 212 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 213 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 214 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 215 tn Here δέ (de) has not been translated.
[8:31] 216 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 217 tn Grk “And he said to them.”
[8:32] 218 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 219 tn Here δέ (de) has not been translated.
[8:33] 220 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 221 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
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