Kejadian 11:1-32
Konteks11:1 The whole earth 1 had a common language and a common vocabulary. 2 11:2 When the people 3 moved eastward, 4 they found a plain in Shinar 5 and settled there. 11:3 Then they said to one another, 6 “Come, let’s make bricks and bake them thoroughly.” 7 (They had brick instead of stone and tar 8 instead of mortar.) 9 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 10 so that 11 we may make a name for ourselves. Otherwise 12 we will be scattered 13 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 14 had started 15 building. 11:6 And the Lord said, “If as one people all sharing a common language 16 they have begun to do this, then 17 nothing they plan to do will be beyond them. 18 11:7 Come, let’s go down and confuse 19 their language so they won’t be able to understand each other.” 20
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 21 the city. 11:9 That is why its name was called 22 Babel 23 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 24 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 25 sons and daughters. 26
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 27 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 28 while his father Terah was still alive. 29 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 30 and the name of Nahor’s wife was Milcah; 31 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 32 of Terah was 205 years, and he 33 died in Haran.
Kejadian 9:15
Konteks9:15 then I will remember my covenant with you 34 and with all living creatures of all kinds. 35 Never again will the waters become a flood and destroy 36 all living things. 37
Kejadian 23:7
Konteks23:7 Abraham got up and bowed down to the local people, 38 the sons of Heth.
Kejadian 18:25
Konteks18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 39 of the whole earth do what is right?” 40
Ulangan 17:2-7
Konteks17:2 Suppose a man or woman is discovered among you – in one of your villages 41 that the Lord your God is giving you – who sins before the Lord your God 42 and breaks his covenant 17:3 by serving other gods and worshiping them – the sun, 43 moon, or any other heavenly bodies which I have not permitted you to worship. 44 17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing 45 is being done in Israel, 17:5 you must bring to your city gates 46 that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. 47 17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness. 17:7 The witnesses 48 must be first to begin the execution, and then all the people 49 are to join in afterward. In this way you will purge evil from among you.
Ulangan 17:9
Konteks17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.
Yudas 1:1
Konteks1:1 From Jude, 50 a slave 51 of Jesus Christ and brother of James, 52 to those who are called, wrapped in the love of 53 God the Father and kept for 54 Jesus Christ.
Mazmur 50:6
Konteks50:6 The heavens declare his fairness, 55
for God is judge. 56 (Selah)
Ibrani 12:23
Konteks12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,
[11:1] 1 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 2 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:2] 3 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 4 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 5 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[11:3] 6 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 7 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
[11:3] 8 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 9 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 10 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 11 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 12 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 13 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[11:5] 14 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
[11:5] 15 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
[11:6] 16 tn Heb “and one lip to all of them.”
[11:6] 17 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
[11:6] 18 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 19 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
[11:7] 20 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 21 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
[11:9] 22 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 23 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[11:11] 24 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 25 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 26 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
[11:15] 27 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:28] 28 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[11:28] 29 tn Heb “upon the face of Terah his father.”
[11:29] 30 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
[11:29] 31 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
[11:32] 32 tn Heb “And the days of Terah were.”
[11:32] 33 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[9:15] 34 tn Heb “which [is] between me and between you.”
[9:15] 36 tn Heb “to destroy.”
[23:7] 38 tn Heb “to the people of the land” (also in v. 12).
[18:25] 40 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[17:2] 42 tn Heb “does the evil in the eyes of the
[17:3] 43 tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.
[17:3] 44 tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.
[17:4] 45 tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.
[17:5] 47 tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”
[17:7] 48 tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).
[17:7] 49 tn Heb “the hand of all the people.”
[1:1] 50 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 51 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 52 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 53 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 54 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[50:6] 56 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
